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IMAGE  EVALUATION 
TEST  TARGET  (MT-3) 


Photographic 

Sciences 

Corporation 


// 


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► 

33  WEST  mtsVA  STREET 

WEBSTER,  N.Y.  1 4560 

(716)  S72-4i«}3 


CIHM/ICMH 

Microfiche 

Series. 


CIHM/ICIVIH 
Collection  de 
microfiches. 


Canadian  Institute  for  Historical  Microreproductions  /  Institut  Canadian  de  microreproductions  historiques 


Technical  and  Bibliographic  Notes/Notes  techniques  et  bibliographiques 


The  Institute  has  attempted  to  obtain  the  best 
original  copy  available  for  filming.  Features  of  this 
copy  which  may  be  bibliographically  unique, 
which  may  alter  any  of  the  images  in  the 
reproduction,  or  which  may  significantly  change 
the  usual  method  of  filming,  are  checked  below. 


D 


D 


D 


Coloured  covers/ 
Couverture  de  couleur 


I      I   Covers  damaged/ 


Couverture  endommag6e 

Covers  restored  and/or  laminated/ 
Couverture  restaurte  et/ou  peiliculAe 

Cover  title  missing/ 

Le  titre  de  couverture  manque 

Coloured  maps/ 

Cartes  gtographiques  en  couleur 


□    Coloured  ink  (i.e.  other  than  blue  or  black)/ 
Encre  de  couleur  (i.e.  autre  que  bleue  ou  noire) 


Coloured  plates  and/or  illustrations/ 
^' '    Planches  et/ou  illustrations  en  couleur 


Bound  with  other  material/ 
ReliA  avec  d'autres  documents 


Tight  binding  may  cause  shadows  or  distortion 
along  interior  margin/ 

La  reliure  serr6e  peut  causer  de  I'ombre  ou  de  la 
distortion  le  long  de  la  marge  intirieure 

Blank  leaves  added  during  restoration  may 
appear  within  the  text.  Whenever  possible,  these 
have  been  omitted  from  filming/ 
II  se  peut  que  certaines  pages  blanches  ajoutAes 
lors  d'une  restauration  apparaissent  dans  le  texte, 
mais,  lorsque  cela  6tait  possible,  ces  pages  n'ont 
pas  6tA  fiimdes. 


L'Institut  a  microfilm^  le  meilleui  exem*^laire 
qu'il  lui  a  M  possible  de  se  procurer.  Les  details 
de  cet  exemplaire  qui  sont  peut-Atre  uniques  du 
point  de  vue  bibliographiquo,  qui  peuvc^nt  modifier 
une  image  reproduite,  ou  qui  peuvent  exiger  une 
modification  dans  la  methods  normale  de  filmage 
sont  indiquis  ci-dessous. 

□   Coloured  pages/ 
Pages  de  couleur 

□   Pages  damaged/ 
Pages  endommag6es 

I     I   Pages  restored  and/or  laminated/ 


Pages  restaurAes  et/ou  pellicul6es 

Pages  discoloured,  stained  or  foxe< 
Pages  dteolor6es,  tacheties  ou  piqu6es 

Pages  detached/ 
Pages  d6tach6es 

Showthroughy 
Transparence 

Quality  of  prir 

Quality  inigaie  de  I'impression 

Includes  supplementary  materit 
Comprend  du  mat6riel  suppl^mentaire 

Only  edition  available/ 
Seuie  Mition  disponible 


I      I  Pages  discoloured,  stained  or  foxed/ 

I     I  Pages  detached/ 

I      I  Showthrough/ 

I      I  Quality  of  print  varies/ 

I      I  Includes  supplementary  material/ 

I — I  Only  edition  available/ 


D 


Pages  wholly  or  partially  obscured  by  errata 
slips,  tissues,  etc.,  have  been  refilmed  to 
ensure  the  best  possible  image/ 
Les  pages  totalement  ou  partiellement 
obscurcies  par  un  feuillet  d'errata,  une  pelure, 
etc.,  ont  Ati  filmies  A  nouveau  de  lagon  it 
obtenir  la  meilieur^  image  possible. 


[~T|    Additional  comments:/ 


Commentaires  supplAmentaires: 


Because  of  the  large  size  of  the  original  copy 
(51  X  38  cm.) I   pages  have  been  filmed  one 
at  a  time,  blank  pages  have  been  omitted,  and 
margins  on  pages  have  been  cropped  when 
necessary. 


This  item  is  filmed  at  the  reduction  ratio  checked  below/ 

Ce  document  est  film*  au  taux  de  reduction  indiqu*  ci-dessous. 

10X  14X  18X  22X 


2ex 


30X 


12X 


16X 


20X 


24X 


28X 


32X 


The  copy  filmed  here  has  been  reproduced  thanks 
to  the  generosity  of: 

Univeriity  of  British  Columbia  Library 


The  images  appearing  here  are  the  best  quality 
possible  considering  the  condition  and  legibility 
of  the  original  copy  and  in  keeping  with  the 
filming  contract  specifications. 


Original  copies  in  printed  paper  covers  are  filmed 
beginning  with  the  front  cover  and  ending  on 
the  last  page  with  a  printed  or  illustrated  impres- 
sion, or  the  back  cover  when  appropriate.  All 
other  original  copies  are  filmed  beginning  on  the 
first  page  with  a  printed  or  illustrated  impres- 
sion, and  ending  on  the  last  page  with  a  printed 
or  illustrated  impression. 


The  last  recorded  frame  on  each  microfiche 
shall  contain  the  symbol  ^^  (meaning  "CON- 
TINUED"), or  the  symbol  Y  (meaning  "END"), 
whichever  applies. 

Maps,  plates,  charts,  etc.,  may  be  filmed  at 
different  reduction  ratios.  Those  too  large  to  be 
entirely  included  in  one  exposure  are  filmed 
beginning  in  the  upper  left  hand  corner,  left  to 
right  and  top  to  bottom,  as  many  frames  as 
required.  The  following  diagrams  illustrate  the 
method: 


1 

2 

3 

L'exemplaire  filmA  fut  reproduit  grice  A  la 
gAntrosit*  de: 

University  of  British  Columbia  Library 


Les  images  suivantes  ont  tti  reproduites  avec  le 
plus  grand  doin,  compte  tenu  de  la  condition  et 
de  la  nettet*  de  l'exemplaire  filmA,  et  en 
conformity  avec  les  conditions  du  contrat  de 
filmage. 

Les  cxemplaires  originaux  dont  la  couverture  en 
papier  est  imprimie  sont  filmte  en  commen^ant 
par  le  premier  plat  et  en  terminant  soit  par  la 
dernlAre  page  qui  comporte  une  empreinte 
d'impression  ou  d'illustration,  soit  par  le  second 
plat,  selon  le  cas.  Tous  les  autres  exemplaires 
originaux  sont  filmAs  en  commandant  par  la 
premidre  p/jge  qui  comporte  une  empreinte 
d'impression  ou  d'illustration  et  en  terminant  par 
la  dernlAre  page  qui  comporte  une  telle 
empreinte. 

Un  des  symboles  suivants  apparaftra  sur  la 
dernlAre  image  de  cheque  microfiche,  selon  le 
cas:  le  symbols  — ^  signifie  "A  SUIVRE  ",  le 
symbols  Y  signifie  "FIN". 

Les  cartes,  planches,  tableaux,  etc.,  peuvent  dtre 
filmAs  A  des  taux  de  rMuction  diffirents. 
Lorsque  le  document  est  trop  grand  pour  Atre 
reproduit  en  un  seul  clichA,  11  est  film*  A  partir 
de  Tangle  supArieur  gauche,  de  gauche  A  droite. 
et  de  haut  en  bas,  en  prenant  le  nombre 
d'images  nAcessaire.  Les  diagrammes  suivants 
illustrent  le  mAthode. 


1 

2 

3 

4 

5 

6 

THE 


NORTH-WEST  COAST  OF  AMERICA 


BEING 


RESULTS  OF  RECEiNT  ETHNOLOGICAL  RESEARCHES 


FROM    THE    COLLECTIONS    OF    THE 


ROYAL    MUSEUMS    AT    BERLIN 


PUBLISHED    BY    THE 


DIRECTOT^S    OF    THE    ETHNOLOGICAL    DEPAHTMENT 


TRANSLATED    FROM    THE    GERMAN 


NEW    YORK 

TDODD,    MEAD    &    COMPANY. 


ttBHMHM* 


THE  explanations  of  the  followina;  plates  have  heen  prepared  liy  the  asHistants  in  the  Ethnological  Department, 
partly  hy  Herr  E.  Kiwise,  and  partly  hy  Dr.  Griinwedel.  The  technical  excellence  of  the  workmanship  is  in 
a  great  degree  owing  to  Dr.  Reiss,  who  kindly  placed  his  practised  eye  and  the  experience  acquired  in  the  pub- 
lication  of   the   splendid  illustrated    work   by   himself   and    Herr   Stiibel,    at   the    service   of   the   present   undertaking. 

The  articles  illustrated  here  belong  to  the  first  collection  forwarded  by  our  agents,  whicli  reached  Berlin  at 
the  beginning  of  the  year  (January  ;?,  1882),  and  brought  with  them  all  the  surprise  of  new  discoveries  in  these 
unique  productions  of  the  northwest  coast,  which,  it  is  true,  had  alrea<ly  indicated  their  ethnical  character  by 
sporadic  representatives  in  museums,  but  now  stood  forth  with  all  the  Mnpressiveuess  of  reality,  as  hundreds  and 
thousands  of  objects  came  to  be  arrang'-d  in  long  series,  for  a  comprehensive  comparison,  such  as  is  rarely  furnished 
for  ethnological  study,  even  from  tiibes  of  easy  access  and  long  known.  In  all,  six  shipments  have  arrived,  and 
more  are  .still  promised  from  the  northern  region,  in  which  our  indefatigable  collector  is  still  busy.  At  their 
exposition  in  the  new  Ethnological  Museum,  the  aggregate  of  results  obtained  will  give  a  basis  and  point  the 
direction  to  future  methodical  researches ;  while  in  the  preceding  pages  I  have  confined  myself  chiefly  to  letro- 
spective  notices  of  facts    already  mentioned   in  literature. 

R 


THE   Museum  was  fortunate  in   securing   the   services  of  a  collector   so  well   (jualifled   as   Hon*  Jaco'>8en,   who  had 
the  advantage  of  special   preparation    in   his  long  association   with    HeiT   Carl    Ilagcnbeek,   Ilanihurg,   for   whom 
he  had   made   many   collections   for   purposes   connected    with    business. 

The  importance  of  the  results  thus  far  obtained,  in  an  cxceed-ngly  brief  time,  may  l)e  inferred  from  the 
fact  that  the  collections  already  received  have  enriched  the  Museum  by  over  a  thousand  specimens  from  a  field 
entirely  new ;  and  still  larger  acquisitions  ai-e  in  prospect.  The  present  publication  may  therefore  be  regarded  as 
the  foreninner  of  a  series   to  be   systematically   continued. 

To  repeat  here  words  used  on  a  former  occasion :  "  The  furtherance  given  to  ethnology  by  such  col- 
lections, is  in  itself  the  best  thanks  to  those  who  thus  enlarge  tlie  domain  of  knowledge;  and  when— as  we  trust 
they  soon  will  be — they  are  placed  on  exhibition  in  the  new  Museum  in  such  a  manner  as  to  display  their  full 
importance,  the  names  of  those  to  whom  their  acquisition  is  due  will  forever  be  remembered  in  the  history 
of  ethnology." 

And  this  is  but  simple  justice. 

When  need  is  greatest,  help  is  often  nighest,  the  proverb  says;  and  for  this  one  at  least  of  the  many 
ethnolof"cal  problems  pressing  for  solution,   the   needed   help  was  found. 

In  the  course  of  various  conferenccr  ^mong  persons  having  a  common  interest  in  the  subject,  by  means  of 
the  intervention  of  Herr  Le  Coq,  foimer  Treasurer  of  the  African  Society,  the  friendly  services  of  Herr  Htcker 
were  secured;  and  shortly  thereafter,  Herr  V.  Richter,  banker,  assisted  in  the  formation  of  a  committee,  which, 
with  himself  as  chairman,  has  now  taken  in  hand  the  conduct  of  the  undeitaking  in  the  direction  proposed,  and 
in   conformity  with   the   views  expressed. 

Work  while  it  is  day!   should  be  preached  in  all  the  streets  and  at  all  the  doors  of  the  Ethnological   City 
in  the   Republic   of  Learning ;    for  night   is   drawing   near  for   the  study   of  primitive    races ;    is   shrouding    them    in    y 
darkness,   with    all    the    treasures    that    would    shed   any  light    upon   their   hi.tory,  and   will   soon   Vmry  them   in   the 
blackness  of    oblivion.      Let    there    then  be    no  delay   in    the    fulfilment   of    a  duty   which    we  cannot,  if  we   would, 
leave    to   our  successors,   as   it   must   be   perfonued    now  or   not  at   all. 

Just  now,  when  there  has  been  a  sudden  day-break  in  the  region  of  Ethnology,  the  awakened  eye  sees, 
beside  the  brilliant  promise  of  a  future  Science  of  Mankind,  the  yawning  of  an  abyss  that  engulfs  the  just  germi- 
nating seeds  and  drags  them  down  amid  the  loud  and  increased  tumult  of  international  intercourse,  and  ei'adicates 
fi'om   the  face  of  Mother   Earth   those  races   in  the   stage  of  infancy   which   can  offer  no  resistance. 

Years  ago,  in  the  quicker  pulsation  of  the  current  of  the  time,  there  was  a  fore-feeling  that  the  natural 
sciences    were    about    to    receive    an    accession    of    strength    that    would    enable    them    to    pass  from    the    region  of 


A.I.I    wl......    in    fli.'    f««lii"^^   of  »"""■    H'"    "'"^'"'"'^    ^""^    "''*""•"'    "'"' 


psvfhopliysic  I  into  the  iloniiiin  of  inteliitrcni-e. 
unf..iae,I  itself  to  «,.U-n.li.l  ti.w.r.  in  tl.«  Int.-  investigation,  nf  ,u,.ln.o,...lo.v  an.!  -thnology.  the  technieal  l.elpn  t.. 
meet  tJ.e  praetieal  neoessitieH  i.ad  not  mlvance.l  /.,./  /».*...  and  neith-  -vere  ti.e  n.u.eu.uH  reu.ly.  nor  were  then- 
at    haml    the    nieuns   to    prociin-    from   nil    (luartern    the    mwHsary   collection.'. 

We     n.ay    here    re,,eat    wonl.  u.e.l  in   an    mhlrens   .ldivere.l    at    Herlin,    in    April.    1882,    hefore   the    Anthro- 

pologicnl    Society :  * 

"In  a  work  publishe<l  on  my  return  from  my  l«Ht  voyage  (18H0).  I  gave  an  a.rount  of  a  visit  to 
Oregon,  an.l  of  n.y  observations  there.  These,  I  confess,  have  since  left  n.c  no  rest  fron.  th.  anxi.ms  .lesire  to 
know  wh,.t  is  the  co«.lition  of  the  bonlerins  tribes  further  to  the  no.-th.  The  little -far  too  little  -  that  we  know 
of  them  goes  to  show  that,  as  from  the  earliest  times  they  have  pn.voke.l  curiosity,  so  now  they  shouhl  fix 
our  most  attentive  observation;  au.l  so  much  the  more  distressing  is  it  to  n.e  to  s..e  tin-  space  which  they  should 
fill  in  our  ethnological  collections  left  a  mere  blank.  What  has  been  found  here  and  there  in  American  museums 
only  makes  .nore  pitiable  by  c.mtrast  the  poverty  of  those  of  Europe:  and  the  sporadic  specimens  met  with  here 
ami  there  are  rather  from  the  outlying  circumference  of  the  region  than  from  its  proper  heart.  One  cause  ..f  this 
lay  in  the  difticulty  of  access;  but  this,  on  the  other  han.i,  held  out  the  hope  of  better  protection  from  prema- 
ture injury. 

"But  in  this  age  of  steamboats  and  telegraphs  nothing  can  be  counted  on  with  certainty,  and  after  tlu' 
cession  of  Russian  America  to  the  'go-ahead  Yankees,'  it  was  easy  to  foresee  that  these  lands  would  not  long 
remain  undisturbed  in  their  ancient  seclusion.  The  result  was  what  might  have  been  expected.  We  hear  that  crowds 
of  tourists  are  swarming  into  the  country,  buying  up  the  last  relics  of  the  natives  to  scatter  and  traffic  as  nwios, 
when  they  should  be  stored  in  nmseums  as  stcmes  wherewith  to  build  up  the  futiue  science.  As  in  other  lands, 
the  natives,  at  the  moment  of  their  contact  with  civilization,  seem  .4ruck  with  a  fatal  blight,  and  rapidly  mek 
away  —  in  regard  to  their  psycliical  peculiarities,  at  all  events  ;  au.l  already  the  native  manufactures,  fashioned  to 
suit  this  new  market,  begin  to  lose  their  original  character,  which  seems  to  be  .lecomposed  by  the  influence  of  new 
ideas  and  new  purposes.  All  the  latest  reports  are  t.)  the  .same  effect;  an.l  oi  the  same  tenor  are  the  answei-s 
elicited  l>y  correspt>ndence  with  the  m.wt  trustworthy  authorities  on  the  spot.  Here,  therefore,  in  the  next  few  years, 
will  be  decided  tlie  .piestion  of  being  or  not  being  for  the  scientific  existence  of  a  j)ortion  of  the  human  family 
whose    area  of    territory    embraces    about   nine  thousand  square    |  GermanJ    miles,   or,  in   a  more  extended  application, 

about   thirty   thousand. 

"Such  catastrophes  may  nuike  no  impression  upon  those  who  dwell  at  a  distance  and  are  unfamiliar 
with  ethnological  studies;  but  at  a  later  time,  when  the  irremediable  loss  is  realized  in  all  its  magnitude,  it  will 
be  seen  to  have  a  tragic  character  that  cannot  be  exaggerated.  In  truth,  for  one  wh.»  tlmroughly  conceives  what 
such  a  loss  i.s,  words  are  too  weak  to  express  the  feelings  aroused  by  the  perception  of  this  imminent  peril  with 
the  consciousness  of  absolute  impotence  to  avert  it." 


•  V.  ZaUehrift  fOr  Elhnclogit,  vol.  xiv.,  page 


■■■i 


^m 


^ryO  fxpwM  tlio  utiiiiiciil  rolationH  of  tlio  riif-os  on  tlio  nopth-went  poiwt  of  Ainorina— tliono  who  iimy  bo  (liHtinxiiiHliod  iw  l)clon>{iiif5  to 
-*-  a  stock  of  |)(!ciiliiir  cliiiriictLTiHtk'H,  ilwclliiif?  bctwocii  tlii'  i'oiiHt-rim>{('  anil  tli(^  hch,  fnuii  Iriiniit  in  (lio  north  to  Orej^on,  ami  rcacli- 
iiijj;  down  to  California — fow  woriln  will  nulHi'c,  for  (hin  roimoii,  if  for  no  otiior,  tiiat  nmn.v  vvonlrt  iMiniiot  \tv.  iihcmI,  if  wu  keep  ntrictly  to 
our  slondor  supply  of  factn,  and  rofuso  to  waTidor  into  tho  ro>{ion.-(  of  spucniation.  Huforo  any  ono  (!an  vunturo  to  indulno  in  conjucturo* 
horo,  a  guro  funndatiun  sliould  lintt  liu  laid,  in  conformity  witii  indiK^tivu  prinuipliM,  and  upon  projicr  inaturialn,  such  im  aro  olfurtid  in 
tlio  prcBont  collection,  tho  first  of  its  kind  in  the  Museum,  and  uidiappily,  us  seems  hut  too  prohalile,  the  I  i-it — secured,  indeed,  at 
the  very  last  moment  before  a  {guaranty  of  its  fjenuine  orij^in  was  no  lonjjer  possible. 

From  an  ethnological  point  of  view,  tiie  re^^iim  illustrated  is  ono  cif  the  most  important  on  the  )flo))o  ;  lyinfi;  where  two  con- 
tinents approach  each  other,  at  Ruhrinj^'s  Strait,  while  a  third,  reprusuntuil  l>y  a  ((roup  of  islan<ls,  interposes  botween  ;  and  the  peculiar 
physiognomy  which  on  this  coast  has  a  sort  of  intermLidiati!  (tliaractter — on  the  one  side  showini;  a  tiny^o  of  the  Polynesian,  and  on  the  other 
with  branches  bearing  similarity  to  thu  Xahualt  noiuads — has  often  attracted  tho  attention  of  observers,  who  have  never  failed  to  regret 
that,  for  the  satisfactory  solution  of  the  problems  which  appear  to  be  complicatud  here,  there  seems  to  be  a  greater  lack  of  data 
than  anywhere  else. 

hinoo  the  cession  of  the  Uussian  possessions  to  the  ITiiited  States,  it  is  true  that  on  information  has  been  considerably  in- 
crea.*e(!  ;  but  at  the  same  time,  as  unavoidably  follows  tlio  sudden  injec'tion  of  .■  new  and  energetic  activity,  the  disintegration  of 
former  conditions  has  made  rapid  strides ;  and  of  these  former  conditions  wo  can  gather  but  little  of  a  connected  character  concerning 
tho  local  and  typical  peculiarities  of  social  life,  on  account  of  tho  snndl  number  of  observers'  between  the  end  of  tho  last  century  and 
the  middle  of  th'i. 

To  raise  an  individual  above  the  social  level  here,  us  in  Nagar,  in  Assam,  in  Kunama,'  etc.,  wealth'  is  the  only  menus;  or 
as  with  the  Orang  Kayan  of  the  Malays  (as  is  shown  by  the  gift-festivals,"  or  Potlach,  which  are  not  given  merely  to  assist 
work  for  the  common  gootl),  to  preserve  an  enduring  memory  ;  and  the  natural  connection  of  the  ae((uisition  of  property  with  trade* 
causes  tho  trader,  as  a  man  of  approved  skill,  to  be  ;<ouglit  out  by  strangers  as  an  intermediary  with  his  own  countrymen,  which  may 
load  to  a  |)ernianent  title  of  ho!ior,  at  first  c(mferrcd  out  of  politeness  or  tlattery  merely,  as  in  the  case  of  tho  "kings"  of  Guinea.  As 
the  experience  needful  for  tho  successful  conduct  of  su(di  negotiations  grows  with  years,  a  certain  superiority  comes  to  bo  accorded  to 
the  old  men,  as,  in  this  respect,  the  stronger —whereas,  in  earlier  times,  they  wore  thrust  aside  bocauso  physically  tho  weaker— and  in 
Cook's  day  tho  old  men  in  Nootka  were  the  chiefs  (Acwoek),  analogous  to  the  son-ites  of  Gorontes,  common  to  all  the  five  con- 
tinents. 

Now  when  the  duration  of  nilo  has  ac(inirod  a  reasonable  pormanonce,  tho  son  of  tho  chief  comes  to  bo  looked  upon  as  liis 
natural  sufcessor,  either  !)oi;uuse  ho  may  bo  supposed  to  have  derived  from  his  father's  instructions  a  portion  of  his  wisdom,  or  be- 
cause of  the  inheritance  from  his  prodocessor  of  certain  mysteries,'  like  thoso  among  tho  Ilaidah,  called  tiio  Allktoa  (a  jowsliarp, 
etc.),  if  indeed  the  father  dons  not  in  his  life,'  like  the  king  of  Tahiti,  abdicate  in  his  son's  favor.  When  tliis  succession  has  grown  to 
be  an  established  custom,  it  becomes  easy  to  suppose  that  in  this  higher  and  mightier  person  there  resides  some  higher'  power ;  as  is  soon 
in  his  claim  to  be  provided  with  all  things  necessary  to  his  subsistence,  or  to  be  assisted  to  procure  thorn  ;  in  his  regulation  of  tho  weather, 
his  "  medicine"  for  their  crops,  aa  the  Aula-manna  of  Kunama ;  or,  among  hunting  races,  in  his  conjurations  to  draw  together  the 
game,  ceremonies  of  a  like  kind  at  their  flshing,"  etc. 

In  this  way  the  threads  of  mysterious  relations  begin  to  be  spun  between  the  people  and  their  priest-chief,  as  their  inter- 
mediary with  the  supernatural  world,   until  tho  whole  is  involved  in  a  glamour  of  mystery. 

The  greater  the  power  in  the  hands  of  tho  chief,  the  more  urgent  is  the  desire  of  the  people  that  he  shall  use  his  control 
over  their  wonl  or  woe,  oidy  for  their  benefit ;  from  which  cause  they  expect  that  he  will  not  shun  thoso  acts  of  self-denial  and  other 
austerities'  which   are  necessary  as  o.vpiations  of  tho  people's  offences,  but  will  consent  to  sacrifice  his  personal  comfort  to  their  good. 

But  with  the  increase  of  the  discomfort,"  or  even  danger  attendant  on  such  a  position,  as  in  the  case  of  the  African  rain- 
makers, there  arises  n  struggle  to  be  freed  from  all  religious  obligations;  and  tho  conflict  between  temporal  and  spiritual  power  may 
be  followed  through  its  phases,  modified  by  local  relations,  in  the  history  of  .Faimn  or  Tonga,  of  Cochin  China  or  Moroe,  by  the 
Chibcha,  and  in  many  other  places. 

In  the  ceremonies  attending  the  dream  of  puberty  among  the  Indians,  the  consecration  of  the  Ilitschi  in  India,  and  of  the 
Atua  in  Nukahiva,  and  other  similar  occasions,  solitude  is  unimportant  factor;  and  that  the  accompanying  fasting"  (as  the  "grass-eating" 
at  Millbauk  Sound  and  at  Babylon)  leads  from  physical  to  psychical  disturbance  is  evident  from  the  fact  that  on  the  return  "»  of  the  neo- 

1 


phytca  the  Byniptoiim  wliioli  have  nccdiiipnnied  the  pftnj,'s  of  hiiiiger  arc  soiiieti-nep  muiiifested  in  attackft  of  hitnig,"  as  in  the  cluof  of 
the  Bellahello  and  iicighhoring  trills,  leading  at  times  to  an  invasion  of  terror,  lu:  at  tlio  outbreak  of  tiio  Idem  Efck  or  other  groat 
fetishes  from  the  African  forests. 

This  isolation  from  profane  society  brings  the  solitary  into  Hytni)atlietic  relation  with  the  supernatural  powers ;  and  to  propitiate 
these  it  is  cbietly  undertaken  at  critical  seasons,  as  those  of  sowing  and  planting,  the  spawniiig-time  of  fishes  (in  Columbia,  tlieir  ascent 
of  tlie  rivers),  the  time  when  the  reindeer  run  loose  in  the  tundras,  or  the  buffaloes  set  out  on  their  marches  over  the  piairies;  and 
the  temporary  incarceration  of  the  rain-maker  in  his  hut  (as  at  Kunama  after  the  Kowa-feast)  may  become  permanent,  as  with  the  king 
of  the  Sabieans  and  othei's. 

The  solitary,  vandcring  over  mountains  and  deserts,  sees  himself  daily  attended  by  a  single  constant  companion,  the  ^un  ; 
and  with  the  inference,  not  unnatural  in  cold  lands,  that  all  vivitication  springs  from  the  solar  rays"  (as  the  Aleuto  by  their  "light- 
drinking""  try  to  avail  themselvea  of  their  beneficent  operation  in  their  own  persons),  it  becomes  an  important  object  with  the  priest- 
prince  to  impregnate  himself  with  solar  influences,  which,  on  his  return,  he  allows  to  stream  forth  among  his  people  ;  for  which  reason 
the  mask  worn  on  this  occasion  by  the  chief  of  the  Ilaidah  is  provided  with  a  cover.  And  when,  as  the  feeling  of  gratitude  is 
awakened,  the  sinfulness  of  any  offence"  against  the  yearly  benefactor  is  felt,  a  reverential  awe  grows  up  toward  his  representative," 
when  the  relations  between  them,  which,  occurring  in  unapproachable  solitude,  are  readily  believed  to  be  marvellous,  come  to  be  looked 
on  as  a  kind  of  consanguinity  ;  and  so  the  descendants  of  the  chief  become  a  venerated  class,  as  in  the  case  of  a  Suryavansa ; "  after 
which  temples "  and  other  ceremonies  of  a  i)ricstly  cultus  "  soon  follow. 

At  a  very  early  jicriod  certain  animals,  from  their  observation  of  nature  and  intimations  given  in  prodigies  and  signs,  came  to 
be  looked  on  as  messengers  from  the  natural  powers,  as  the  bird  of  Atua  at  the  Polynesian  sacrifice  ;  and  through  the  association  of  ideas 
animals  bear  an  important  part  in  the  n.yths  of  creation,  as  creatures  superior  to  man,  as  in  Birniah  and  I'eru,  and  also  in  the  north- 
west of  America,  where,  by  the  elevation  of  the  pei-sonal  guardian  divinity  to  a  genealogical  patron-god,  the  sacred  animal  reappears  as 
a  totem,"  as  in  the  Australian   Ivobong,  among  the  Bechuanas  and  others. 

Dawson,  in  his  Rqmrt  im  the  Queen  CharlotU  Maiulu  (Montreal,  1880;,  names  its  totems,  the  eagle,  wolf,  crow,  black  bear, 
and  fin-whale  (the  two  last  united)  as  Koot,  Koo-ji,  Kit-si-nako,  and  Sha-nu-cha  among  the  Ilaidah. "'  The  members  of  the  different 
totems  are  pretty  ei[ually  distributed  in  each  tribe.  No  one  can  marry,  in  his  or  her  own  totem,  whether  within  or  without  tiieir  own 
tribe  or  nation.  The  children  follow  the  totom  of  the  mother,  save  in  some  very  exceptional  ciLses,  when  a  child  newly  born  may  be 
given  to  the  father's  sister  to  suckle.  This  is  done  to  strengthen  the  totem  of  the  father.  Tlie  proferenco  given  to  thq  bear"  loads, 
with  the  Ainos  and  Goldi,  to  his  sacrifico  at  the  bear-f'jstivals. 

If  the  C'hiliath  of  the  Thlinkiths  have  dealings  with  the  Kunama  of  the  Tinneh,  on  the  other  side  of  the  dividing  coast-range, 
ocjuality  of  the  race-cognizance  is  provided  for  in  intermarriages  {mnnuhluin)  ;  and  sucli  relalionHhi|)s  must  continue  later  in  cases  where 
political  \inions  are  formed  ;  sis  for  example  in  the  Iroi|Uoi8  confederation,  where  the  same  totems  ran  through  the  five  nations  of  which 
it  was  composed  ;  and  similarly  in  Australia  and  elsewhere.  The  Samoiedes  contract  no  marriages  with  the  O.stiaks  where  the  family 
names  are  the  same,  according  to  Ciistren  ;  so  that  hero  we  find  a  national  bond  of  union  in  process  of  formation  between  races  ethno- 
logieally  or  anthropologically  suiulered. 

Wliile,  in  exogenous  marriages,  marriage  within  the  totem  is  forbidden  (in  Yucatan  similarity  of  name  is  a  bar),  even  among  the 
Haidah  cross-alliances  are  allowed.  For  the  pra(!tical"  advantages  which  hence  arise,  as  in  the  international  establishment  of  the  guest- 
right,  the  religious  bond"  gives  a  solemn  sanction;  and  the  peraor  ..  irdian-divinity,  whose  installation  is  sought  in  the  "puberty-vision" 
of  the  Indians,  when  personality  passes  over  into  a  patriarchate,  becomes  the  guardian  of  the  tribe. 

The  Indian,  seeking  the  vision  of  bis  life  in  solitude,  with  fastings  and  other  austerities  carried  on  to  the  extremity  of  exhaus- 
tion" until  it  appears  to  him,  if  he  feels  any  prophetic  inspiration"  within  himself,  is  led  to  seek  and  to  obtain  further  revelations;"  and 
these  not  for  his  own  behoof  alone,  but  for  that  of  the  whole  community  of  which  lie  is  a  member :  to  gain  power  over  the  weather;" 
to  make  it  favorable  for  iigriculture  or  fishing  ; '"  to  counteract  the  malignant  oi)eration8  of  'ho  makers  of  sickness  ;  "  to  make  tho  Ininting 
successful  ;  or  even  as  sonl-catcher  or  soul-mender  to  give  help  in  tho  other  world.  The  niysteriout  guilds  thus  founded,  sonietimos  in 
rivalry,  sometimes  a  younger  guild  driving  out  an  older,"  in  their  occult  rites"  onlaiiied  with  minute  regulations "  to  meet  tho  caprice  of 
the  deities,"  are  led  by  their  sacrificial  offerings  to  something  like  sacramental  meals."  In  the  rituals  of  initiation,"  ami<l  the  various  trials 
which  are  always  present— at  the  puberty-feasts  among  the  negroes  as  well  as  the  Alfurcs  and  Australians — occurs  sometimes  tli^,-  peril 
of  a  descent— a  dying,"  in  order  by  this  symbolic  rite  to  attain  tho  character  of  a  Dvya  or  one  born  again  ;  and  amid  tho  noise  of  the 
rattle "  which  keeps  off  the  demons,  like  the  sistrum  of  Isis  or  h\unming  toy  of  the  Australians,  to  awaken  anew  into  lift' ;  for 
which  reason  this  instrument  of   the   priests   appears   among   the  most  varions  emblems  in  symbolic  ornament. 

To  become  a  prophet,  the  individual  must  have  been  carried  off  by  a  bear  and  vomited  up  by  a  whale;"  and  tho  priestly 
authority  was  attained  by  an  amulet  of  an  otter's  tongue"  turn  from  the  saci-ed  animal,  to  give  the  needful  powers  of  spooch.  On 
the  rattles  of  tho  Ilaidah  these  beliefs  are  depicted. 

When,  as  always  happens,  in  that  religion  which  tlie  poet  tells  us  was  fii'st  devised  by  fear,  tho  hostile  and  evil  element  grows 
prominent,  there  (in  British  (Jolunibia)  a  higher  conception  of  deity,  like  the  Njankcpong  and  Mawu  of  (fuinca,  begins  to  arise  and  take 
on  more  of  a  celestial  character  ;  and  nature  begins  to  be  vivified  with  its  principle  of  life,  as  in  (iuawteaht,  etc.  ;  either  conceived  singly 
;^  the  superior  power,  or  in  contest  with  its  opposite.  Thus  the  Nootka  hold  that  the  good  and  the  evil  principle  contend  in  Quautz 
and  Matlox." 

A  just  anger  also  may  lead  to  tho  infliction  of  punishment;"  and  hence  comes  tho  ceremony  of  i)ro])itiation  of  the  gods,"  in 
which  tho  priests"  also  have  their  righte  and  duties.  Tho  tribes  of  the  interior  figure  their  deity  in  his  wrath,  ,ut  a  raging  lord  of 
storm  and  tomiK-st,  like  the  Iluracan  or  Orkan  of  the  Antilles;  the  Athah>isca.,s  personify  bin.  as  a  gigantic  bird  whoso  eyos  fl.wh  light- 
ning, and  tho  nish  of  whoso  wings  is  the  roar  of  tlie  thunder.  On  Shetland  tho  tempest  is  exorcised  as  an  oigle,  because  the  storm- 
giant  Thiassi   appeared  in  the  form  of  that  bird." 

On  the  coaat,  to  tho  impressive  sight  of  the  sea  is  added  that  of  tho  monsters  which  disport  in  it ;  and  if,  .»  iu  tho  Frithiofi.. 


Saga,  tho  wlmlo  appears  iw  u  deity  that  aronses  the  tempest,  naturally"  an  opposite"  arises  to  liim  ;  and,  as  with  the  Pliava  Nak  and 
other  dragon-serpents,  tho  bird  fights  with  tho  sea-monster,  and  this  monster,  associated  with  the  perils  which  threaten  mariners,  easily 
assnmes  a  hostile  character,"  compared  with  the  messenger  of  tho  gods  who  comes  sweeping  down  from  celestial  heights  (as  at  the 
sacrifice  to  the  Atua  in  Tahiti);  while  the  rainbow"  formed  in  tho  air  and  standing  on  the  water  leads  to  otlier  imaginations. 

In  tho  rivers  the  beaver"  eonld  not  fail  to  attract  attention,  among  the  tribes  of  the  West,  l)y  tho  Rocky  Mountains,  while 
he  figures  moro  extensively  in  tho  creation-myths  of  these  to  the  East. 

Tho  Indians  of  Hritish  Columbia  usually  give  to  their  conception  of  tho  Creator  the  accompaniment  of  wings  (v.  llazlitt), 
and  with  the  iiersonification  of  the  deity  as  a  bird  "  the  combat  with  the  monsters  of  tlie  deep  is  beheld  in  the  storm."  When  the 
mountain-giant,  seeking  food,  Hi.i.  about  in  )tis  dress  of  feathers,  darkening  the  sky  (tho  cloud)  and  making  the  thunder  by  the 
Happing  of  his  pinions,    he   receives  from  the  sea-fish  the  thunderbolt  with  which  to  smite  the  whale,  according  to  the  Ilaidah. 

When  tho  creation,  raised  (or,  aa  in  Hawaii,  hatched  out")  from  the  abyss,  lias  received  its  finishing-touches  from  the  hand  of 
an  architect-demiurge,  such  as  Visvacarma,  or  the  oldest  Fire-gods,  like  Vulcan  or  Pthah,  then  man  is  formed,  in  Mexico  by  QuetzalcoatI, 
elsewhere  by  Prometheus,  etc.  Man  waa  created  by  the  superior  deity,  as  a  mere  mass  of  flesh  (in  British  Columbia  in  an  imperfect 
state),"  bnt  a  second  divinity  finishes  him  (v.  Dunn),  as  the  Maui  and  Tiki  in  Polynesia,  or  aa  among  the  Qniches  and  others.  The 
reign  of  tho  beaata "  now  soon  comes  to  an  end,  though  not  without  the  preservation  of  certain  memorials  in  strange  figures  of  the 
former  world."  This  animal  rule  is  supposed,  oa  in  liinnah  and  I'eni,  to  have  pi-eceded  that  of  man  ;  and  so  runs  the  tradition  of  tho 
Aht,  that  when  two  strange  mariners  came  to  the  coast,  the  beasts  fled  to  tlieir  houses,  leaving  the  souls  of  the  men  behind. 

With  the  creation  of  man,  and  the  distinction  of  the  sexes,"  commandments  and  prohibitions  came  into  existence,  as  well  as 
many  ordinances  tending  to  the  establishment  of  social  order. 

When  (in  Konjag  tradition)  by  the  forbidden  "  grass-eating"  of  the  sister,  light  had  come  into  being,  and  she  had  separated 
herself  from  her  brother  on  account  of  tlieir  nakedness,  they  met  again,  on  the  stairway  of  heaven,  and  propagated  children  of  which 
only  the  youngest  lived  by  virtue  of  a  song  learned  from  Shljam  Selioa. 

The  earliest  Indians,  on  account  of  their  badness,  were  changed,  in  the  legend  of  the  Mackah,  into  beasts  and  plants,  by 
the  two  Hoho  Eap  Bess,   "men  who  change  things,"   or  the  brothers  of  the  sun  and  moon. 

While  darkness  still  prevailed,  tlie  jealous  brother,  who  kept  his  wife  in  a  chest,  received  information  from  the  Kun-Bird 
and  cast  into  the  sea  tii?  nephew  whom  his  sister  had  just  brought  forth.  Upon  which  the  dolphin  showed  to  the  weeping  mother 
a  stone,  which  she  swallowed  and  gave  birth  to  Jeshl,"  who,  armed  with  his  mother's  bow  and  arrow,  killed  the  crane  or  Kutz- 
ghatusl  (who  flies  in  a  dress  of  feathers,  and  strikes  tho  clouds  'r'ith  liis  beak)  and  the  duck,  so  as  to  be  a /ie  to  swim  and  fly  for  his 
mother,  after  which  he  was  cast  into  the  sea  by  his  uncle,  in  whose  house  the  chest  was  opened,  sank  to  the  bottom,  but,  coming  up 
with  the  tide  in  his  crane-skin,   flew  up  to  the  sky  and  hung  there  by  his  beak  until  his  mother  iiad  escaped. 

As  the  chief,  who  kept  the  sun,  moon,  and  stars  in  his  chest,  watched  his  daughter  closely,  oven  to  scnitinizing  everything 
she  ate  and  drank,  Jeshl  changed  himself  to  a  bit  of  g.iiss  and  stuck  to  her  drinking-vessel  until  she  had  swallowed  him  ;  whereupon 
he  made  his  appearance  as  a  grandson,  and  received  from  his  grandfather  the  chest  out  of  which,  when  opened,  the  stare  flew  up  to 
the  sky,  then  one  to  keep  the  moon  in,  while  the  third,  which  he  was  forbidden  to  open,  he  carried  off  in  the  shape  of  a  raven,  in 
order  to  fasten  the  sun  to  the  sky.  As  Jeshl  waa  flying  in  the  dark,  he  heard  voices  below  him,  and  asked  if  they  wanted  light. 
The  anljelievers  thought  tluit  he  was  deceiving  them  with  his  promise,  when  suddenly  the  sun  burst  out  in  its  splendor,  whereupon 
they  ran  to  mountains,  forests,   and  water,  and  were  changed   from  men  to  animals.       Such  is  tho  Thlinkith  myth  {v.    Ilolmberg). 

When  Jeshl  was  born,  the  earth  was  standing  in  its  place  ;  but  Kamikli,  the  Thlinkiths  say,  existed  "from  the  tinje  the  Uv6v 
came  out  below,"  and  as  by  taking  off  his  hat  he  could  spread  a  mist  abroad,  he  was  recognized  as  the  mightier  power. 

When  Jeshl  brought  flre  from  the  island  in  tt;e  sea,  burning  his  beak  in  doing  so,  the  sparks  fell,  the  Thlinkitlis  say,  on  the 
stone  and  wood  which  they  use  for  flro-makiiig.  From  the  island  of  Kauukh  he  brought  fresh  water  in  his  beak  (letting  drops 
fall  by  the  way),  taken  from  tlio  stone-fountain  Khauukh-hin.  Jeshl,  by  stirring  up  strife  between  the  gull  and  the  gannet,  got 
possession  of  the  fish  Ssakh. 

According  to  the  Atiiaaus,  the  worid  was  created  by  the  raven,"  who  stole  the  elements,  one  after  the  other  (v.  Wrangell). 
Yale,  or  the  raven,  the  creator,  was  l)lackenod  by  the  smoke  in  the  house  of  Can-nook,  according  to  the  CMingat   legend. 

When  Kitkh-oughin-si  (the  flrst  man)  had  slain  the  children  of  his  sister,  she  received  from  a  youth  who  appeared  to  her 
at  the  sea-side,  certuin  stones,  which  she  swallowed  and  brought  forth  a  son,  Ktkh,  who  raised  a  flood  to  destroy  his  uncle,  and  in  the 
process  flow  around  until  he  waa  weary,  and  fell  upon  a  stone  and  hurt  himself.  At  the  invitation  of  a  beaver "  which  apj)earcd  on 
the  beach,  he  seated  Iiimseli  on  the  back  of  the  latter,  and  was  borne  to  a  shore  where  he  found  his  mother  united  with  her  brother, 
and  received  the  power  to  create  the  Kolosches  (v.  Lixtke),  thus  becoming  tho  ancestor  of  the  Sitka-Khun  (or  those  who  are  under 
the  protection  of  the  raven). 

The  survivor  of  the  flood,"  by  tho  counstil  of  Yale,  the  raven,  produced  men  by  throwing  stones  behind  his  back  (British 
Columbia  and  (iniana),  like  the  progenitoi-s  of  tlie  Kno;.  When  (Jliethl,  at  the  flood,  departed  from  his  sister  Ah-gish-an-akliou, 
"woman  under  the  world,"  on  tlieir  ascent  of  Mount  Edgecumbe,  aa  ho  flew  off  toward  the  south-west  in  the  foathor-dress  of  a 
gigantic  bird,  ho  cried  to  her,  "  You  will  see  me  no  more,  but  as  long  as  I  live  you  shall  hear  my  voice"  (v.  Dall).  So  Ayarcachi 
in  Peru,  where  Con  (like  Can-nuk)  appears  aa  tho  oldest  of  gods. 

At  the  beginning  of  the  flood,  according  to  tho  Thlinkiths,  *lien  sister  and  brother  jre  forced  to  part,  CliethI  flew  off 
amid  thunder  and  lightning,  never  more  to  be  seen,  but  to  be  heard  so  long  as  he  was  auve.  lie  flew  in  a  bird's  skin  (like 
Khunnakhateth  in  his  combat  with  the  whale,  thundering  with  the  beat  of  his  pinioiiK  and  flashing  lightning  from  his  eyes),  toward  the 
south-west ;  while  his  sister  Aghisclianiikhu  descended  the  crater  of  Mount  EdgecumlH;,  as  a  subterranean  woman,  who  henceforth  holds 
fast  to  the  pillar  which  sustains  the  flat  earth,  that  she  may  not  fall  into  the  water  when  shaken  with  earthiiuako  by  the  combats  of 
deities  inimical  to  men.  In  the  expiatory  flood  of  rabbinical  tradition,  the  guilt  of  the  old  world  is  washed  away,  if  it  has  not  risen 
to  such  enormity  aa  to  require  the  baptism  of  flre. 

8 


^ 


Among  the  ceremonies  of  purificution  we  find,  among  the  Appalachian  tril.u«,  v«n>iting,  m  a  cleansing  of  the  m».de"  {m  .n  the 

case   of  Sankara  Acharya  in  hi«  dispute  with  the  (inuul   I .a,,.        For  thi«  purpo..   the   Ilaidah   drini<    sea-water,    .'washing   themselvcH 

inside  out"  (V.  Poole).  According  to  Wilkes,  the  ceren.ony  of  overcoming  the  Wawi«l,  or  spirit  of  fatigue,  among  the  Nez-PeroC-B, 
which  lasta  several  days,  begins  with  vomiting  artificially  jiroduccd. 

The  Thlinkiths  hold  that  in  a  child  reapj-ears  the  spirit  of  son.e  kinsn.an  ;  and  at  its  birth  it  is  named  by  its  mother  from 
some  ancestor.  Afterward,  if  the  father  is  rich,  he  gives  it  at  the  "  n.on.ory-feast"  the  na.ne  of  son.e  deceased  ki«sn,an,  and  thus  U 
begins  to  pass  out  of  the  po-.r  of  the  mother.  Among  the  Kutschin,  when  the  child  receives  his  nan,e,  the  father  lays  as.de  lua 
own"  and  adopts  this,  so  that  in  future  he  is  named  after  his  son,  as  in  Tahiti  on  the  birth  of  a  son  the  king  abdicates. 

Among  the  AUe.pias  at  Trinity,  the  mauhen.i  or  chief  gives  the  per.nissiou  to  marry.       At  Nootka  tlie  Mitchimis  get  their 

wives  from  the  Tahi,"  who  live  in  polygamy. 

After  the  origin  of  things  by  a  natural  process  a  new  creation  followed,  .«  a  further  improvement,  out  of  Ealpe  or  Toniuh 
destroyed  by  the  flood;"  and  thus,  as  with  other  Proselonians,  the  later  appearance  of  the  sun  and  .noon,  i..  the  Mexican  and  Quiche 
cosniogony,  is  associated  with  local  ...yths  of  a  more  pacific  character,  while  the  vast  and  terrible  salt-sea  was  dreaded  as  the  abode  of 
n.alignant  powers,"  esi)ecially  amo..g  races  given  to  fishing  and  seafaring,  wlu  had  i.i8ta..ces  e.iough  of  its  balef.il  .night. 

As  in  Oceanica,  so  also  on  the  adjace.it  coast  of  A...erica,  departing  souls  follow  the  course  of  the  setting  sun  and  travel  to 
the  west,  to  Elysia..  islands,  to  live  i..  pleasure  in  the  palace  of  the  prince"  (lis  the  Milu  or  Wakca  of  Hawaii)  or  to  wade  in  the  oo^y 
swamp  of  a  Cocytus,"  a  fate  especially  reserved  i.i  the  warlike  north  for  those  who  had  fallen  to  Uel  because  they  lacked  the  glory 
of   ar.ns,  which,  among  the  conquering  race  of  the  A/.tees,   sho.ie  around  all  who  entci-ed  the    pakce  of  the  su... 

According  to  the  Kaigans,  the  souls  of  those  who  have  fallen  in  battle  (Tahit)  apijear  to  the  survivo.-s  in  the  northern  light, 
while  those  who  have  died  a  nat.u'al  death  (Zike-Ka..a)  re.nain  upon  the  earth  (v.  Radloff).  The  ..orther.i  light  is  called  Sa  battel  or 
"slain  .lien,"  by  the  Kaiga.is.       A.nong  the  Tchiglit,  when  one  dies,  a  star  falls  fro.n  heaven. 

The  various"  modes  of  disposing  of  the  dead"  i.i  use  among  p.-imitive  races,  va.7i..g  .lot  only  accordi.ig  to  their  ideas  about 
the  soul,  but  also  fro...  other  theories,""  and  .specially  the  ditre.-ence  between  bur.iii.g  and  burying,  seem  on  the  whole  to  admit  a  cer- 
tain co..tinui.ig  prope.-ty  of  the  deceased  in  his  possessio.is,  among  which  his  wives  may  be  included,  whe.ice  the  cere.nonies  of  the 
Suttee  still  observed  i.i  Bali,  though  sometimes  comi.nited  into  allegorical  interpretations,"  as  we  find  other  human  sacrifices  gradually 
changed  into  vicarious  offerings.  Special  observances  are  demanded  in  disposing  of  holy  bodies,"  sometimes  by  the  bearers  themselves, 
as  among  the  Shamans,  and  enforced  not  alone  by  threats  of  vengeance  fi'om  the  world  of  spirits,  but  also  from  the  desire  to  keep 
intact  the  tradition"  in  the  spiritual  brotherhood. 

Opposed  to  the  world  of  glad  daylight  is  a  night-side  "—the  world  of  shades— which  indeed  is  sometimes  conceived  as 
beneficent  and  near,"  as  tlie  Oro.natua  in  Tahiti  keeping  watch  over  the  harmony  of  the  family,  or  recognized  as  reappearing  in 
the  newly  born  child,"  in  Guinea:  '.'.it  for  the  most  part  malevolent,  envious,  scnetimes  justly  angered  and  embittered;  for  which  cause 
at  burials  they  often  seek  to  ilrive  away  the  spectres,"  after  the  manner  of  the  Pruzu  with  their  brandishe.l  swords,  or  tear  down  the 
old  dwelling"  lest  some  goblin  should  take  np  his  abode  in  it  (as  the  fierce  Bhut  a.nong  the  Siamese),  who,  despite  his  occasional  help- 
fulness in  household  matters,  is  an  inmate  not  to  be  trusted,  and  likely  to  hurt  the  health  of  the  indwellers."  The  bi.iding  power  of 
the  creative  woixl  prevents  Siberians,  Australians,  a.id  others  fro.n  pronouncing  the  name  of  the  departed,"  lest  he  should  appear  "  at 
a  wish."      In  Silesia  this   still  survives  in  a  milder  form  ;   the  widow  alone  must  avoid  pronou.icing  the  na.ne. 

Here,  however,  two  parties  come  into  quest'  'i.  Whatever  precautio.is  the  survivoi-s  .nay  accumulate  to  keep  away  those 
who  have  passed  the  "  flood  of  oblivion,"  however  sligtit  co.isidei-atioii  they  niay  feel  bound  to  show  to  the  poor  souls,  who  after  the 
silent  funeral  feast"  of  the  Prussians  (v.  Klingsporn)  were  swejit  out  by  the  priests  before  the  merriment  bcga.i— so  lo.ig  as  only  poor 
common  souls  were  in  question  ;  the  whole  scene  changes  when  the  souls  of  the  great  and  powerful  come  jpon  the  stage.  There  they 
are,  beyond  all  doubt,  and  the  practical  question  now  arises  how  best  to  get  along  with  them.  If  the  Shamans  attribute  their  super- 
natural powers  to  the  spirits  of  their  ancestors,  that  is  explained  by  the  intimate  association  they  keep  u()  with  them.  But  when,  con- 
fiding upo.i  this,  they  ve.ituro  to  suin.no.i  them  by  incantations,  this,  as  in  the  old  conjurations  for  raising  the  devil,  always  involves 
the  risk  that  at  the  slightest  mistake  the  conjuror  may  have  his  neck  broken.  Even  the  noblest  spirits  must  .  :  jiroached  with  pre- 
caution ;  yet  these  may  be  .iioilified  by  appro]>riatc  offerings,  a.id  i.uluced  to  descenci  and  insjtire  the  i.ivocator,  as  the  Chiio  of  the 
Tliai.  The  honors  of  apotheosis,"  by  the  erection  of  .iie.uo.'ial8 "  (which  like  the  ller.nie,  are  Ciisily  modified  into  statu*;'*),  are  all  the 
more  willingly  accorded  if  they  also  give  help  in  battle,"  moving  in  front  of  the  advancing  force,  like  the  hero-souls  of  the  Bantur, 
or  the  heroes  of  the  I.,ocrian8.  A  succession  of  ge.icrations,  as  far  back  as  the  third  progenitor,  .night  be  retained  in  the  memory, 
like  those  on  the  Chinese  ancestral  tablets;  but  all  beyond  the  gi-eat-gra.idfather  «a8  uncertain  and  tending  to  vanish  in  wind,  as  the 
TpiTonaio,)ei."  But  in  this  uncortai.i  and  windy  condition  lay  pi-ecisely  the  ready  transition  to  the  elemental  powers  and  to  the 
influence  so  acquired  over  meteorological  ])henomena,*'  as  practically  available  i.i  life,  when  employed  by  one  skilled  in  the  cultus, 
in  a  legitimate  and  intelligent  way,   by   i-cading  the  niy8terio..s   sig.is  or  symbols. 

It  was  the  easier  to  conceive  a  connection  with  the  i.ivisilile  world  wlir-  ,  in  the  foggy  and  murky  air,  spirits  and  spectres 
thronged  so  thickly  as  to  become  visible,  and  even  in  some  cases  tangible,"*  to  those  gifted  with  the  second  sight ;  and  as  in  the  east- 
ern hemisphere,  so  so  was  it  in  the  wester..,  in  corresponding  latitudes,  as  i.i  British  Coliinibia,  where,  among  the  Tsiiiaili-Selisb,  by  means 
of  the  ceremony  called  Sumash,   the  coiiju.'oi-R  restore  the  lost  spirit  of  a  man  as  sonietliiiig  distinct  fi-om  the  living  principle  (v.   (iallatiii). 

Chayher,  personified  among  the  Alit  as  an  old  .nan  with  a  gray  lusu-d,  prowls  aliout  at  .light  to  steal  souls;  and  on  the 
islands  as  well  as  on  the  mai.iland  the  priests  understand  the  art  of  nianagiiig  souls,  and  are  even  able  to  plug  them  np  in  little 
boxes,"   as  is  practiced  among  the  Ilaidah. 

Knowledge  of  this  sort  is  ..sefi.l  i.i  attacks  of  sickness,"  in  calling  back  wa.xlcred  souls  (among  the  Khasya)  or  souls  hovering 
arou.id  (as  the  Birmans  explain  drea.ns) ;  or  if  not  tlw;  ^.;lll  proper,  a  sort  of  accessory  soul.  It  is  .isefiil  in  conjurations  of  all 
sorts,"  and  of  much  service  in  matters  co..nected  with  inheritance.  At  the  incincation  of  the  body  of  the  dead,  the  priest-magician, 
or  Takali,  eatehes  the  departed  soul  in   his  hand  and  throws  it  to  a  kinsman,  or  if  it  be  that  of  a  chief,   to  his  successor  (v.  Wilkes). 


Among  tlio  Spokan  or  Fltttlioaila  nt  Kottlo  Fdlk,  iiuar  Fort  Colvillu,  tlio  miigiuimi,  iimtriietod  liy  ii  (Iroiiiii,  given  UmU,  in  ii  curomoii.v 
calleil  Huvviwli,  tlio  lont  soiila  to  tlioir  propriutorH.  Tlio  houIs  full  liko  Hpllntorn  of  bono  through  a  liolo  in  tliu  hut  upon  »  niiit  Hproiul 
to  rucuive  thuin,    and    tlie  owncrn  ru|ilii(!u  tlioni   by  sticking   thoni   into   tliuir  hiiir. 

Tho  trihfs  of  tho  South,  and  other  lioad-hnntorH,  curry  ol!  lioads  inntoad  -tf  tho  Hciilp«  nought  hy  tho  Kanturn  trihuH ;  and  in 
Nootka  the  heads  of  ouuniiuti  are  stuck  up  boforo  t!iu  villagos.  Tho  por,  ,rinur  of  a  horoic  a<'t  cominonioratus  it  by  a  hole  jtiercod  in 
his  ear;  wliile  the  women  boro  tlieir  li|M  on  attaining  jmberty.  Among  ho  ThlinkitliH,  as  with  the  Konjags,  tho  lawful  lover  is  usu- 
ally the  brother  or   near  kinsman  of   the   husbaiul. 

As  a  slave  is  burned  with  tho  body  of  tho  dead  chief,  so  (in  Sitka,  a  slave  is  buried"  at  the  building  of  his  house,  to 
make  tho  posts  secure  (as  in  I'egu   and  elsewhere),  being  thus  jtrotoeted  by  supernatural  guards. 

In  trade,  which  is  facilitated  by  tho  slave-jargon  which  has  spread  from  the  contluence  of  tho  TH.nmah  or  Yukon,"  shells 
aro  used  as  a  circulating  medium  ;  the  ludintin  and  i/in/n/iuiii  iiUuHh  (Tacho  or  Ileikwa)   l)oing  most  prized  by  tho  Kolosches. 

The  dcntalium  shells  of  the  Kuskokwinzon,  on  tho  Coppermine,  como  from  the  Quoon  Cliarlotto  Islands,  in  exchange  fur 
the  Kalga,  or  prisoners  taken  in  war.  .Vmong  tho  Ilaidah,  in  addition  to  the  dontalia"  (Kwo-tsing),  ooppor  plates  from  tho  Chilkat 
.ire  used  as  moiU'y.  The  ('hinooks  weave  belts  from  the  wool  of  the  mountain  goat  {Cajira  AmiTicniia).  Tho  Ilaidah,  who  wear 
garments  of  Icjitlier,  obtain  from  tho  Tscliimsian  a  fabric  called  Xaehin.  Tho  art  of  working  in  copper,  which  is  found  in  a  pure 
state  on  the  Coppermine,  was  invented,  the  Ivolosches  say,  by  certain  old  men,  who  ai-e  venorate<l  as  deities. 

The  remarkable  skill  in  mechanical  contrivances  *'  which  is  found  along  the  north-west  coast  down  to  Oregon,  has  often  attracted 
attention  by  its  similarity  to  that  of  tho  Polynesians;"  and  has  alwa>'s  held  an  exceptional  j)08ition  "  among  their  neighboi's  of  the  conti- 
nent, so  long  iw  it  is  not  checked  "  or  changed  "  by  foreign  influences. 

The  peculiar  stylo  of  ornament  which  gives  a  special  character  to  all  the  implements  and  utensils  of  the  tribes  of  the  north-west 
coast,  which  was  long  ago  remarked  as  characteristic,  and  is  now  plainly  shown  to  be  such  by  the  present  collection — the  style  of  the 
Ilaidah,  above  all,  cndiodies  one  of  those  primitive  ideas  in  tho  grammar  of  ornament,  which  in  the  mythologies  grow  and  ramify 
into  thonght-synibols  of  various  kinds. 

Tho  widely-spread  belief  in  the  evil-ej'c  and  its  nudignaiit  oiK'rntion,  by  one  natural  association  leads  to  the  protective  power 
in  the  eye  of  the  divinity ;  while  in  another  direction  it  leads  to  nntgie,  black  or  white,  and  to  various  means  of  averting  it  (the  apotropaeic 
powers,  or  Averninci)  of    which,  of  coui'se,  the  one  nearest  at  hand  for  tho  purpose  was  to  divert  the  look." 

In  the  eye  lies  the  soul  of  the  man  ;  and  for  each  inilividnal  the  soul  of  a  stranger,  whether  he  be  only  personally  unknown  or 
one  foreign  to  the  tribe,  is  something  to  be  feared — a  belief  stretching  fro;n  Australia  to  Fitdand.  In  a  time  of  more  enlightomnent  it 
was  still  feared  when  envious,'"  or  when  a  sidelong  scpn'nting  look  was  cast.'"'  The  malignant  look  brings  harm  to  the  one  upon  whom 
the  gazer  thus  casts  his  own  personality.'" 

This  look  not  only  brings  harm  to  men,""  and  naturally  above  all  to  helpless  children,'"  or  to  one  lying  helploKs  and  nnguartlod 
in  sleep,'"  but  all  nature  is  believed  to  be  subject  to  its  evil  effects,  and  especially  living  creatures,  \mless  it  were  diverted  to  some  lifeless 
thing.'"  This  may  happen  without  the  knowledge,""  or  even  contrary  to  the  will '"  of  the  looker;  but  it  is  chiefly  tho  doing  of  intentional 
malevolence,'"  and  wrought  by  those  who,  by  leaguing  themselves  with  the  powers  of  darkness, ""  have  acquired  maleficent  powers.  Such 
•ersons  usually  show  their  character  in  their  faces,  in  piercing,  deeply  sunken  eyes,'"  or  in  joined  eyebrows ;  or  at  critical  periods  of  life'" 
the  baleful  influence  streams  from  them.  These  injurious  influences  are  exerted  on  such  objects  as  are  the  special  property '"of  the  injured 
persons,  or  in  which  they  take  special  interest,   or,  still  more  strongly,   in  producing  disease  in  their  own   bodies.'" 

Against  dangers  thus  threatening  on  all  sides'"  from  hostile  beings  male  and  female,  witches  with  all  their  devilish  crew,  the 
fiery  eyes'"  of  the  devil,  his  dogs,  hogs,  etc.,  protection  was  liojMjfuUy  sought  in  the  ruling  and  guarding  eye '"of  that  deity  who  among 
the  Egyptians  (v.  Plutarch)  was  represented  as  many-eyed  (Iri  or  "eye"),  and,  again,  in  the  familiar  play  of  white  or  black  magic, 
as  the  many-eyed  Argus  whose  head  is  struck  off  by  Hermes.  From  the  monuments  of  the  hierophants  the  eye  everywhere  looks  out ; 
it  shines  in  the  sun  as  Odhin's  eye  ;  Mata-ari  in  tho  sun  of  tho  Malays  :  iivpayini  oqiOnXfini  (Macrobius)  or  TtayToc  t'Sajv  Jioi  oqtBaXniU, 
"tho  all-seeiu'^  eve  of  Zeus"  (Ilesiod).  So  among  tho  Ilaidah,  garments  and  utensils  covered  with  eyes  are  everywhere  seen,  chiefly 
of  a  conventional  stereotyped  form,  as  on  Chinese  junks  and  elsewhere.  "Tho  nmiatural  form  of  the  eye  which  has  become  typical,  as 
a  protection  against  the  evil  eye,   is  partly  duo  to  a  certain  dislike  to  come  too  near  reality"  (v.   Jahn). 

As  in  the  dual  conception  of  the  deity,  a  beneficent  eye  is  interpiwed  as  a  protective  shield '"  against  the  influence  of  the  evil 
eye,  so,  in  more  advanced  stages  of  religious  thought,  the  human  eye  comes  to  bo  looked  upon  as  friendly,"*  and  its  gaze '"  as  benefi- 
cial ;  but  in  primitive  conditions  of  thought  every  look  of  a  strange  eye  is  harmful  (El  Ain  of  the  Arabs).'"  As  even  an  affectionate 
look  can  become  an  evil  one '"  by  the  change  from  love  to  anger,  as  in  the  Vengeance-goddesses  of  the  Huddhists,  so  devices  of  various 
kinds '"  were  needed  to  divert  it  {aroniit),  among  which  were  included  such  as  were  indecent,  as  tho  Iliga  and  other  obscenities,'"  and 
such  afl  were  ridiculous  :  "  Here  comes  forth  Fran   Hulde  with  her  snub  nose"  (Luther). 

I'or  somewhat  similar  purposes  terrifying  figures  {(fji'i/in:)  were  placed  on  shields  ;  the  Jledusa  or  (Jorgon  head  or  the  severed 
of  IJahu  ;  the  i^wp^ioXvKtitt,  or  heads  of  wild  beasts,  in  anndets,  to  tame  or  confuse  the  beholder;  and  then  car'catnre-masks  of  the 
wildest  extravagjincc  on  which  the  eye  is  a  prominent  feature,  as  may  be  conspicuously  seen  in  some  of  those  from  the  Ilaidah.  Limiia, 
the  daughter  of  iNoptune,  upon  whom  Zeus  begot  the  Sibyl  Ilerophile,  being  deprived  of  her  own  offspring  by  Juno,  betook  herself  to 
carrying  off  children,  and  was  changed  from  a  beautiful  (lueen  of  Libva  to  a  hidous  and  appalling  monster,  her  features  being  all  dis- 
torted by  tho  i)lncking  out  of  her  eyes.  In  this  form  she  has  passed  into  nursery-legend.  Hut  from  tho  time  that  Gernnm  science  no 
longer  disdained  to  examine  old  wives'  stories  and  tho  traditions  of  the  nui-sery,  many  an  unexpected  ray  of  light  has  been  cast  from 
legends  and  sayings  of  popular  supei-stition  upon  the  background  of  ancient  mythology,  affording  jirofitable  studies  of  the  laws  of  growth 
of  tho  human  intellect.  And  now  ajipcars  Kthnology,  planting  itself  upon  the  broad  basis  of  comparison  among  all  these  changes  lus  they 
flicker  and  transform  themselves  in  a  closed  circle  over  thu  whole  surface  of  the  earth. 


Ill  flio  (MUlc  of  tliu  rfiiiiliili,  119  will  I'liMily  liu  sucii  wo  iiii'iit  with  ii  morn  ('oiiiiiltix  iiroliluiii  tliiiti  in  tlic  Ptw  of  iiioHt  of  tlio 
otiicr  priiiiitivi!  puopies  of  tlic  Aiiu'ricau  continent,  bcciiusu  iioru  tlic  otiinieul  pi'iMiiiiirity,  iindnr  Uwh  Hiiiiplu  ('oiKiitioiiH,  liiw  wrouglit  itHt-if 
out  to  a  typieiil  form  miiid  a  imiltitiulc  of  oo-openiting  fiu'tors,  iw  if  in   trnnsition  to  a  hiHtoricnl  (luviilopmoiit. 

Tiiat  wliich  is  just  now  eHHuntial  for  Ktlinology  in  tlio  type  its  cr.cli,  wliutJHT  iiijflicr  or  lower  in  tliu  kciiIc  which  includes  all 
races;  tlio  type  iin  orij^inal  in  itself;  and  next,  tliis  ori};inality  itself  for  the  practical  ends  of  investij^atlon,  in  its  proper  relation  to  the 
peculiar  historical  developmoiit.  When  we  pursue  any  purpose  scieiitilieidly,  we  must  al)o\c  all  thiiijj^  avoid  the  tend  icy  to  he  led  oft 
from  the  relative  to  the  ahsolute,  with  the  descent  to  orij^inal  creations  and  other  more  forms  of  mist  which,  like  the  Butliybius,  soon 
melt  and  vanish. 

An  oiifrinal  ethiiie  typo  may,  under  frivon  cirenmstaucos,  crystallize  now  as  well  iis  a  hundred,  a  thousand,  or  a  hundred 
thousand  veal's  a{;o  ;  and  again,  under  given  circiinistaiices,  it  will  have  fully  the  same  value,  if  treated  according  to  the  genetic  iiietlio<l, 
and  resolved  into  its  primary  elements,  if  composed  of  aggregates  in  complex  groups.  What  must  bo  kept  in  sight  is,  as  said  before,  the 
practical  point  of  view,  to  seize  ditlereiices— differences  in  the  realization  of  the  poculiur  type,  w)  icli,  being  originally  snbjeetivo,  reijuires 
objective  iiresenfation  in  order  to  secure  for  the  historical  treatment  the  help,  hitherto  wanting,  of  the  compiirative  method.  For  this 
reason  the  ethnological  ipiestion  of  the  day  becomes  eniineiitly  a  quentiim  hnUante,  because,  by  the  aid  of  steam  and  electricity,  the  diflfu- 
sion  of  the  intluences  of  our  culture— from  historical  reasons  the  strongest  and  most  potent  u]>oi:  the  earth— will  soon  have  swept  away  all 
the  materials  for  comparison,  never  more  to  be  recovered  while  the  world  endures,  unless  at  the  last  iiioment  they  shall  be  secured  for 
preservation  in  miiseunis,  for  the  study  of  suceoeding  generations  engaged  in  founding  the  science  of  Man. 


REMARKS. 

'  E.  Stella  says  of  the  Prusslana :  "In  ancient  times  they  knew  neither  InwD  nor  rulers"  (Dimckelmann)  ;  and  so  the  Gernmnii,  according  to  Tacitus 
Every  father  of  a  family  in  Chili  was  the  master  in  his  own  house.     Tlicir  whole  idea  of  governing  wiis  to  connniind  in  war  iind  to  ndininiater  justice  (Krezier). 

*  .-io  the  Belooches,  and  others.  The  rank  of  chief  or  KlHhka  (Tojon)  among  the  Kcnaisiis  wn»  ohlaincd  hy  rlche.".  In  Troy,  the  wealthy  Dares 
offlciated  as  prioat  of  Ilephaistos.  Purasp-Asliadak  obtained  the  rule  over  his  people,  under  the  dominion  of  Nel>ruth,  mil  so  much  by  his  valor  as  liy  liis  wealth  and 
adroitness  (Mos.  Clior).  Among  the  Ethiopians  the  kingly  power  is  given  to  the  liandsomcst,  dominion  and  lieiiuty  being  both  looked  on  us  the  gifts  of  fortune  ;  or 
to  him  who  tends  his  herds  most  carefully.  Among  other  tribes  the  richest  mon  is  chosen,  beciinse  he  alone  has  the  means  in  abuudunce  to  support  the  pcriple 
(Wurin) ;  as  also  the  man  most  <li«tir.gulshed  by  his  courage  (Diodorus).  Among  the  Eathoniiins,  the  <;lioice  of  a  kim^  was  determined  l)y  a  race  (Wulfstnn),  and 
so  in  Polish  tradition.  Natural  right  is  also  called  divine  right,  beeansc  God  has  given  right  to  all  creatures  (Saeliaenapiegel).  The  Hrszilian  Indians,  instead  of 
chiefs,  honor  and  consult  the  old  men,  "because  nge  gives  experience,  and  by  their  coun9t:a  they  strengthen  the  arms  of  the  young  warriors"  (C'oreal),  who  arc 
called  "Tupinam  bsrus"  or  "  companions."  Among  the  Lacednjmonians,  the  highest  public  officers  were  called  the  Ancients,  because  they  were  really  the  old  men 
(Cato) ;  and  so  with  the  Komnn  Senate  (Cicero). 

'  At  the  winter-fensts  in  Kashira,  among  the  Kuskowims,  gifts  arc  distributed  ;  and  so  in  the  Potliieh  of  the  Chinooks,  or  the  Kie-his-nil  of  the 
Uaidah.     Aiuung  the  Songili  those  of  the  same  cognizance  (or  totem)  do  not  share  in  the  Potlach  (gitt-fi  .  t)  of  the  Tennss  Tyhees  and  the  chiefs. 

*  With  the  Tschinkit,  the  chief  usually  trades  for  the  whole  tribe  (I)i.\on) ;  and  among  thr  !Iaidah  dignities  descend  by  inheritance  to  brother, 
nephew,  sister,  or  niece  (Dawson). 

'  In  Nootka,  the  Tahi  alone,  when  he  invokes  and  talks  with  ihe  run,  con  approach  the  grave  of  his  ancestors  (Hoiiuefeuil) ;  and  liere  he  probably 
prays  them  for  help  of  a  Slittinnnie  character,  ns  among  the  Hsntu  and  others.  The  common  peojile  were  content  with  the  Penates  of  the  Pexus,  as  gods  of  food 
(Aa-whai-Kai  in  Tonga).  The  Prussians  received  Curcho  from  the  Jlnsures  :  "  This  god  was  a  god  of  food,  and  of  whatever  wjis  tit  to  eat  and  drink"  (Orunuu). 
"When  the  caciques  void  their  excrements,"  says  Coresl,  "the  bystanders  hold  their  hands  to  receive  the  ordure."     In  Thibet  it  was  treasured  us  u  relic. 

"  The  chiefs  in  Nootka  often  abdicate  in  favor  of  their  sons,  who  take  their  places.  "The  collateral  descendants  of  the  Tnhi,  who  form  a  body  of 
patrician-s,  lose  this  privilege  at  the  third  generation,   and  sink  into  the  commonalty"  (Koquefeuil)  ;   us  is  the  rule  also  in  Slum  un<l  elsewhere. 

'  The  Sbimanyet-Lakkah  (Lukkuh,  "upper;"  Shimanypt,  "chief")  is  revered  as  a  deity  in  British  Columbia,  and  glorified  heroes  easily  ascend  to 
the  rank  of  divinities,  us  Cliao  and  others.  "And  in  the  night  came  a  fearful  storm  with  thunder  and  lightning,  ond  nil  the  people  thought  their  god  Perkuae 
was  riding  into  the  Kirwaide"  (tJrunau).  "When  the  king  Urudeno  had  assembled  the  Cimbri  of  Ulmignnea,  now  called  Prussia,  there  was  u  mighty  cry" 
(Nadrowien).     Among  the  Aedui,  in  Cujsar's  time,  the  Vergobrct  was  chosen  by  the  priests  for  one  year. 

"  "In  Nootka,  the  Tahi  or  chief  sings  in  chorus  witli  his  family,  hymns  in  praise  of  the  Protector  (Kouautz),  burns  whale-oil,  and,  in  giving  thanks 
scatters  feathers  to  the  wind"  (Itoijuefeuilj. 

'  The  Tahi  cannot  approach  his  wives  except  at  full  moon  ;  and  even  then  he  abstains  from  conjugal  intercourse  if  public  misfortunes,  such  ns 
delay  in  the  run  of  tlie  migrating  fishes,  or  stoppage  of  the  flahcry  by  bad  weather,  make  it  incumbent  on  him  to  give  himself  to  fasting  and  prayer.  On  Diese  occasions 
he  repairs  to  the  consecrated  place  and  remains  for  three  or  four  days,  taking  no  nourishment  but  some  herbs  and  a  little  water  once  a  duy.  Willi  arms  crossed 
upon  his  breast  ond  eyes  lifted  to  heaven,  he  implores  fervently  and  with  loud  cries  the  divine  clemency,  invoking  the  Tohis  of  his  ancestors,  and  promising  ever  to 
show  himself  their  worthy  descendunt  (Roquefeuil).  In  like  nmnner  the  Emperor  of  China  descends  from  the  throne  to  do  pennnce  for  his  people  when  tlicse 
seem  to  have   incurred  the  vengeance  of  Heaven. 

"'  In  Nootka,  beside  the  Tahis-Kalati,  or  "  brothers  of  the  chief,"  are  the  slaves  or  Mistchimis,  among  whom  the  prisoners  of  war  ore  classed  To 
this  class  also  belong  "all  those  who  are  not  brothers  of  the  chief  or  within  the  third  degree  of  kinship"  (Uoipiefeuil).  These  are  more  free  to  indulge  in  the 
pleasures  of  sense,  being  exempt  from  the  duties  of  abstinence  and  religious  exercises  which  are  vigorously  enjoined  upon  the  chiefs.  Among  the  Chibcha  the 
princes  impose  upon  themselves  severe  mortifications;    and   a  particularly  rigorous  course  of  austerities  precedes  their  elevation  to  the  throne. 

"  Among  the  lloiltzo  at  Millbnuk  Hound,  the  Tzeetziok  retires,  during  the  salmon-flsliing,  into  the  woods  to  eat  grass  ;  and  on  his  return  ho  bites 
not  only  those  who  offer  themselves  for  the  purpose,  but  also  those  who  flee  from  him.  The  chief  of  the  Ilellabcllah,  on  returning  from  the  wildeiness  bites  those 
whom  he  meets.  Tlic  mngiciona  of  the  Nez  Perces,  when  preporing  to  predict  the  future,  ofter  o  long  fast,  go  into  the  forest  to  hove  an  interview  with  Woiakin 
or  Wolf  (Wilkes). 

"•  Cleomenes,  on  returning  from  the  Arcadian  wilderness,  which  extended  from  tlie  Styx  near  Nonocris  to  Sparta,  struck  those  whom  he  met  in  the 
face  with  his  sceptre,  and  then  tore  his  own  body  in  a  fit  of  madness  which  seized  him  because  he  had  burned  the  holy  grove  of  Argos. 

"  In  British  Columbia,  the  chief,  when  he  wishes  to  commune  with  the  sun-spirit,  or  creator,  reti-es  into  the  forest,  but  comes  out  at  night  .0  bite 
flesh  (Dunn).  The  medicine-mun  (Oostuck)  of  the  Clnyogusts  has  to  est  a  live  dog,  ofter  which  he  comes  out  of  the  wilderness  and  bites  all  whom  he  meets  (Hogg) 
When  the  chief  of  the  Clallum  grows  old,  his  son  goes  off  into  the  mountains  to  fast,  and  reaj)iH'aring  at  a  festival,  he  tears  a  dog  to  pieces,  ond  then  bites  the 
naked  arms  that  nre  held  out  to  liim  amid  singing  and  dancing  (Kane).  The  Paje  spends  a  year  of  jireparutlon  and  fasting  in  the  mountains  or  by  a  waterfall 
and  is  visited  at  night  by  biethren  of  his  order  to  decide,  by  help  of  mighty  apparitions  or  converse  with  spirits,  on  matters  of  war  or  peace,  to  detect  wizards  who 
inflict  disease,  settle  about  the  hunting,  etc.  (Martius)       The  Ariki  of  Polynesia  hove  u  similar  custom. 

"  The  Tschinkanitans,  according  to  Dixon,  say  that  the  sun,  as  the  mother  of  nature,  gove  life  and  soul  to  all  creatures  of  tlie  world  (Ilinrichs). 
According  to  Cleonlhes,  the  fire  of  the  sun  was  the  some  os  the  iinimol  heot  in  a  living  body  (Cicero).  Among  the  Tacullis,  the  deity  dwelling  in  the  sun  was 
represented  with  wings,  in  vorious  forms,  with  the  evil  spirit  of  flru  as  his  servant  (Dunn)  ;   and  so  with  wing-symbols  of  various  kinds. 

'*  The  Aleuts  assembled  ot  dawn  on  the  strand  of  the  sea  to  swallow  light  (Ermon).  Prometheus  brought  Are  from  heaven,  token  from  the  disk  of 
the  sun,  to  vivify  bodies  (Alcuin);   while  j*thenc  rendered  this  service  to  a  creature  mode  of  cloy. 

'•  The  creotive  deity,  Agugukh,  of  the  Aleuts,  committed  the  care  of  the  corth  to  the  good  and  the  evil  spirit,  Kugnkli  and  Aglikajoch.  He  who 
blasphemed  the  sun  wos  struck  blind  by  stones  hurled  upon  him  from  the  moon. 

'*  The  Mackah  adore  the  sun  (KIc-sea-Korktl)  os  a  monifestation  of  Cliabatta  Hatartse  or  Ila-tartoll  Chabatta  (the  great  chief  who  dwells  above). 
The  chief  of  the  Natchez  acknowledged  no  superior  but  the  sun,  from  whom  he  derived  his  power  (Charlevoix).      Dimu  tells  us  that  among  the  masks  used  on 

6 


mt 


Viiiirmivi'r'«  lalnnil  lit  tlirlr  rnllKlmw  ri'|m><«Mtiilii)n<  win  ii  IlKiirc  nf  tlii^  nun.  'I'lii'  llrii/illiin  IimIiiiiih,  wIiiihk  iiriii  .turn  ii  Miiir  ("tri(n)(iT»  hiiil  ileilrnycd  \iy  n  Hooil. 
with  till'  i'«i'i'|iliiiii  i(f  II  >Im)(Iii  piilr,  Krwt  tlii!  mm  iiinl  in^iim  willi  "  Till  lull  1"  ("  iiiliiilriililf  I")  fiMiriiiK  tlm  I'vil  jHiwur  Akimiiii.  TIi«  Iniliiin«  of  Ciiriiim  iirviT 
murili  witliimt  llii'ir  liliil«  (Cnri'iil).  At  tlm  i'hciiIiuIi'  nf  VViIikImtk,  llir  liliiik  wmmiiui  nf  IlilrkliiKi'ii  ri'iiliMJ  liiiuiitiillniii)  over  tlm  nrmy  of  |ii'iiaiinla  to  iiiiikn  Hum 
pronf  iiKiilrnt  upour  or  Imlli't.  Thii  I'ilii«((i)t»  Iri  lliiiiiiiii,  in  Uiili'ixli  »  liiiii',  kwiiIIiiwimI  liiiril  wliltii  mIhihii,  iiiiiI  with  tlii'ii  iMiii«ii|iTiMl  invuliii'i-iilili'.  "At  llio  iimiiKurii- 
tlon  of  iiiiy  iinilertitltinK  it  wim  timiil  to  nay  «"..,  il/'li,  i.e.,  '/<■««,  ./.in"  iHli'plmiiiim.  J..i(,  liiviiii),  U  in  MiiiiuT  iiii  I'pitlu't  of  K"'l"'»»e»  ;  l>»t  llfBioil  «a)n  il..,r 
^oiirnm.       "O  tliim  ilivliiu  .Ktliiir,  iinil  yn  iiwlfl-wingi'il  Wiiiilii  !"  I.Kiinliylun.  i 

"  Acnirillni/  tii  Hiwpinfiiill  thii  rliiffn  on  Viiiiciiiiviir'n  laliinil  nni  ri')(iirilfil  iih  klnrnncn  of  lliu  min.  Tlm  I'iiIdiiimm,  who  lii'lonij  to  tlm  Hpokoln,  di'nom- 
.  ^ta  themiclvcii  cliildriMi  of  tho  mm  (I'ntker). 

"  Only  till)  TbIiI,  an  kiniininn  of  llii'  Miin,  when  ho  pro(i.«(l«  to  invokii  thiit  liimlniiry,  niiiy  i-iilcr  tlm  Twhi'-hu,  or  Hlifil  whiili  wirvt'H  mt  ii  ci'inctiTy  for 
thu  great  chiufH  only  of  Nootk*.  At  the  enlniniu  tliiTi'  iirc  Hvc  rowa  of  wm.iliMi  «tiitui'ii,  rii'li'ly  nitviil,  wliiih  alri'lih  tii  Ihi'  iillier  cnil,  whiTii  them  ia  n  kiml  of 
tiirriit  Hilornuil  with  hiinmn  akiilla.  Hoinu  nf  tlii'ai'  aluliii'a  hiivi'  llm  iniilc  i(«ni'riilivn  orgiiiia.  nnil  iiri*  fiirniahcil  with  hiiiniin  liiiir.  A  Kiillrry  of  human  Imnea 
aiirroiimla  tlm  ahi'd.  KniiitiiiK  tliu  iiitrnncu  are  I'ixlit  larKO  whiiloa  of  woiiil,  iirrniigcil  in  ii  line,  iiiiil  on  tlm  liiirk  of  I'liili  are  human  akiilla  aymmctrinilly  phirail, 
On  a  lakii  mar  tlii'  ahcil  tlHTB  la  a  lanoi',  uaiially  alri'wn    with  fa^lca'    fi'alhiTa.      Thi' lioni'a  of  the  I'hii'f,  whi'ii  ilii^  up,  aru  plai'fil  in  onlcr  on  the  linck  of  a  whale, 

to  alftiiify  hia  akill  with  thu  harpoon  ;    am)  finally  a  alatuv  of  tlii'  ili-ci'aai'il  ia  en  rti'il,  aa  a  nii'morinl  of  hi mil  In  iniliralv  that  no  onr  I'laii  can  hi'  hiiricd  under  that 

•taluf  (lloi|iii'f<'uil|.  Amonx  thi!  Taihi){lit,  ni'Xt  to  Am-rnir-alilk,  Hill  (Imit  Spirit,  the  Sun  (Tachlk  rcynork)  ia  ri'Vi'ri'ii,  and  timii  tlm  moon  aa  Till  krem  innok.  "  llm 
man  of  thi'moon."  I'aiiumunju,  "  iM'imfartor  of  tlm  nation,"  having  piiaaiil  hia  life,  in  iloin^  KOod,  win  raiacil  to  licavun"  (I'utitiit).  In  Cahira  (l)io-piilia  or 
Si'liaati')  wiia  till'  ti'inplii  of  llm  Monlh,  railed  that  of  I'liarnaira.  aiiorilin);  to  HIralio.  I'liarnaeea  or  I'hariiax  waa  a  moat  anclunt  king  of  t'appadocia.  who  traced  hia 
origin  from  tliu  aun  or  moon  ;    or  elau  Im  waa  himaclf  the  aun,  wlileh  ia  an  cHlli'd  in  llm  Cappailiii'ian  tongue  (lliai'lcy). 

"  Among  lilt'  Thiinkiiha,  the  magieiun,  whoae  liair  ia  uneiil,  miial,  in  mlililion  to  the  "Jeck,"  whinh  hit  inherita  from  Ilia  father  or  grandfullier, 
ai'iplire  uthera  liy  faaling  in  the  wililermaa,  eating  only  the  riHita  of  the  /'.in.u  horrultim,  imlil  llm  apirila  aend  him  the  aiiered  oiler  with  the  aeiret  in  hia  tongue.  At 
Ilia  rail  tlio  animal  fiiila  dead,  with  ila  tongue  lianging  out,  wliirh  he  preierreii  in  n  liiiakel  after  akinning  th,i  lieaat.  lie  who  eannot  attain  lliia  hy  faating,  paauen 
thu  niglit  l>y  the  grave  of  a  dead  wi/.ard,  pulling  Hie  lee'  or  the  lillie  linger  of  the  dead  man  in  hia  mouth,  and  upon  Ida  return  the  apirita  of  hia  anecatora,  with 
appropriate  namea  and  ehania,  enter  Ilia  aerviee.  At  Hie  puriKealinn  of  a  fimily  liy  meiiiia  of  emetira.  Hie  wi/!tird.  in  ii  niiiak  and  healing  a  drum,  rirrlea  round  thu 
flru  until  the  apirita  appear,  and  at  earh  a|iptiriliun  he  dona  th"  eorreapondiiig  niiiak,  Thia  ia  done  aa  a  prolertion  againat  aickneaa,  which  ia  carried  olT  by  the  apirila 
to  the  aliodoa  of  their  eneiniea  ;  or  to  heal  diacaae,  for  whirli  lliey  ala.i  have  recourae  to  tlm  nakii/athi  (from  naku  or  medicine),  wlio  have  power  to  do  liarm  a«  well  aa 
good.  Thu  lleahkwi-et  at  Itarcliiy  Hound  olitained  the  myateriea  of  tlm  Duckwaliy,  or  placation  of  Hie  Ihunderliird,  liy  one  who  waa  dragged  over  the  rooks 
into  the  lair  nf  the  chief  of  wolvea  ;  and  in  them  Hiey  lacerate  timmaelvea  to  draw  lilood.  In  New  Britain  there  ia  a  liugliear  called  Uu  'k-I)uck,  which  prnwia 
about.  In  Cook's  time  the  Tahitlana  employed  fantaalic  maaka,  grote«<|Uely  ornamented,  to  drive  away  the  apirila  of  the  dead.  I'atolio,  ni.  ong  the  I'ruaaiana,  wai 
II  god  of  the  dead  ;  and  when  any  one  died,  and  they  deaired  lo  carry  the  oITi  ring  to  the  goddeaa,  I'atullo  came  into  the  courtyard  of  the  lead  man  and  prowled 
about  at  night  (Orunau).       The  Hrn/iiinna  placed  veaaela  containing  foiHl  around  u  grave,  that  Hie  dead  miglit  not  be  robbed  by  the  demon  Agnlan  (C'oreal). 

'"  Among  the  Norwegiana  every  man  recognizea  hia  "  Fdlgie"  in  timt  animal  whoae  diapoaition  moat  rracmlilea  hia  own.  The  tribea  of  I  he  Wolvea, 
Ilulla,  Mice,  Ilawka  ( Wilka,  Wola,  iMya/.,  Sokol),  |R'riahed  in  Hie  ciimbala  of  Hie  Hermana  and  I'oiea  (.Mickie".  icz).  "  Ever«  Chineae  ia  believed  to  '  belong'  to  some 
animal,  i.e.,  he  ia  born  in  a  year  wliich  ia  aaid  to  belong  lo  aome  animal.  For  example,  if  ijorn  in  a  certain  year,  he  will  '  belong'  to  the  Hat,  the  rat  being  the 
horary  chariuter  whicli  in  .he  (.'hineae  cycle  repreaenta  Ihat  particular  year.  If  bom  in  a  certain  year,  Im  will  'belong'  lo  the  liufTalo,  for  a  aimilar  reaaon.  If  hum 
in  a  certain  year,  he  will  '  lielong  '  to  llm  Italiliit.  In  aome  way  the  animal  lo  which  he  '  belonga,'  unlcaa  ho  bringa  a  cheat  of  money  to  propitiate  it,  ia  believed  to 
get  poaaeaaion  or  control  of  Ihe  dead  miin  on  hia  arrival  In  Tarlariia,  making  him  carry  it.  To  avoid  auch  a  fate  for  tlieir  lamented  parent  or  rolatire,  tho  membera 
of  hia  family  (end  along  a  trunk  full  of  leady  caah,  for  the  apeciui  benefit  of  the  animnla"  (l)oolitlli').  So  the  Atua  and  othera.  The  beaat  Ovan  taught  men  all 
the  induatiiea  neccaaary  for  life  (llroKacI).  Note  iilao  the  wiae  a|ieechea  in  Hie  fabii'a  of  |,oknian,  the  .fatakiia,  etc.  The  lirutea  were  men  witiiout  reaaon  (Grunau). 
Papal  bulla  had  to  be  iaaiied  to  decree  Ihat  the  American  Indiana  ahoiild  be  conaiderod  human  lieiuga  :  u/ywtc  hoiniiiei  ((.'iilT). 

"  According  to  the  llaidah,  the  wolvea  deacend  from  Wiiako  ;    but  according  to  tlm  Mai^kah,  from  ('huchuhimxt  (Swan). 

"  Among  the  "jiirl,"  or 'eative  maaka  of  the  cliildren  of  the  Schrunaer,  one  ia  ea|>ecially  diatingiiiahed  aa  "  Hic  bear."  Among  the  llaidah,  no 
marriagca  can  take  place  between  {leraona  bearing  the  aaine  anceatral  cngiii/.ance,  which  ia  engraved  U|>on  platea  of  copper.  I'he  Kutchin  are  divided  into  three 
claaaea,  termed  Chilaa,  Nateaa,  and  Tungea-ataa,  repreacnting  the  uriatocracy,  the  middle  claasea,  and  the  poorer  ordera  (Kirby).  Each  creat  ia  ruled  over  by  war- 
chlefa,  one  of  whom  takea  precedence  (marked  by  llm  height  of  the  pniei  among  Ihe  Taimalieean  (llalcomlie).  Among  tho  triOea  of  the  Koloaches,  thoae  of  tho 
Wolf  (or  Khanuk),  the  Eagle  (Chethl),  Itaven  ( Yehl),  Whale,  and  olliera,  form  thu  aoldier-clasa.  .\mong  the  Thiinkiiha,  thu  tribea  of  the  Prog,  Uooae,  Sea-lion,  Owl, 
and  Salmon  belong  to  tho  Haven  tribe,  or  Ihat  of  .lealil ;  and  the  Hear,  Eagle,  lloltle-noaed  Whale,  Shark,  and  Auk,  to  the  Wolf  tribe,  when  intermarriagea  between 
Wo'if  and  Raven  are  in  ipioatlon.  Of  the  tribea  which  Intermarry,  one  haa  aix  brunclma  :  Kachgija  (raven's  scream),  Kali  (flailing),  Tlaehtana  (grass  mats), 
Hoiiochtana  (hind-end  of  tho  hut),  Tsclilchgi  (colored),  and  .Vuchachi  (fallen  from  heaven);  while  the  olher  has  Ave  branchea :  Tultschina  (who  bathe  lale  in  the 
fall),  Kalluchtna  (lovers'  urnamenta),  Schlachlachtana  (deceilfiil  as  a  raven),  Nutscliichgi  (from  a  mountain  on  Lake  Skilfiih),  Zallana  (mountains).  The  Sitkaoa, 
when  question  of  right  to  intermarry  la  broarhed,  say  that  they  descend  from  that,  who  having  with  his  sister  eaten  the  prickly  sea-pumpkins,  fell  into  wrelchednesi, 
and  was  made  a  slave  by  men  coming  over  from  Staliin  (Lisiansky).  Among  tlm  Mnhlemut  in  Norton  Sound,  each  boy,  when  arrived  at  the  ag<)  of  puberty,  selects 
an  animal,  tlsh,  or  bird,  which  he  adopts  as  n  patron.  The  apirila  of  the  deer,  seal,  salmon,  and  beluga  are  regarded  by  all  with  a|iccial  veneration,  as  to  these  animals 
they  owe  their  support.  While  hunting,  each  spirit  demands  excluaive  uttonlion.  The  homes  of  these  apirita  are  supposed  to  be  in  the  north.  The  auroras  are 
the  reflections  from  the  lights  used  during  the  dances  of  Ihe  spirits.  The  constellation  of  Ursa  Major  (Ukll-Okpuk,  or  Uroat  Bear)  is  ever  on  the  watch  while  the 
other  spirits  carry  on  their  festivllies  (Dnll).  The  Ahl  go  into  the  mountains  to  seek  their  "medicine"  (/.<.,  to  choose  a  guardian  spirit),  on  attaining  manhood; 
and  the  animal,  as  an  eagle  or  a  wolf,  which  ap|)ears  to  them  in  a  dream,  is  henceforth  sacred.  The  Angekok  announces  to  Iho  mourners  into  wliat  animal  the  soul 
of  the  departed  has  passed  ;  and  henceforth,  until  tlie  spirit  lias  shifted  its  ipiarters,  they  are  not  to  partake  of  the  flesh  of  that  animal  (Hayes).  Some  fix  on  a  wolf, 
some  on  a  bear,  some  a  deer,  a  buflalo,  an  otter  ;  olliera  on  dilTerent  kinds  of  blrda,  or  difTerent  parts  of  animals  ;  some  will  not  eat  the  tail,  or  rum|>-picce  ;  others 
tho  head,  tho  liver,  and  so  on.  Some  will  not  int  the  right  wing,  aome  tho  left,  of  a  bird.  Tiie  women  also  (among  the  Uakotas)  are  prohibited  from  eating  many 
parts  of  the  animal  that  arc  forbidden,  on  account  of  the  totem  (Schoolcraft).  Abundant,  and  indeed  excessivu  material  is  at  hand  to  illustrate  the  analogies  in 
other  parts  of  America,  in  Africa,  Australia,  etc.  "  No  one  who  ia  initialed  in  the  litoa  of  Jupiter  Cassiua  at  IVIusium,  eals  onions,  and  thu  priestess  of  the  Libyan 
Venus  never  tiiatea  giirlic  ;  in  fome  temples  Hiey  abalain 'mm -uint,  in  otiiers  from  wild  mint,  in  others  from  fiom  parsley.  There  are  some  who  say  they  would 
rather  eat  tluir  father's  head  than  beans ;  while  to  othera  all  Jieae  things  are  indifferent.  But  wo  think  it  unlawful  to  eat  the  flesh  of  dogs,  as  some  of  the  Thtacians 
•rs  said  to  do"  (Sexlus  Empiricus). 

"  Sliould  au  Indian,  among  the  Tahimsian,  be  cajitiired  as  a  slave  by  some  warlike  expedition,  and  brought  into  the  village  of  his  captors,  it  behooves 
any  one  of  his  totem,  either  man  or  woman,  to  appear  before  Ihe  captors,  and,  singing  u  certain  sacroil  aong,  offer  to  redeem  the  captive.  Among  the 
Ouaycurus  a  slave-caste  has  arisen  from  the  young  children  of  slain  prisoners  of  war,  and  tlmse  are  reckoned  as  belonging  to  tho  house,  and  are  forbiddeu  to 
intermarry  with  the  free  (Martius).  With  thu  Ablpones,  entrance  into  the  class  of  IlUcheri  or  nobles,  who  speak  a  peculiat  dialect,  is  altaiued  by  distinction,  and 
on  reception  into  it  tho  name  is  changed. 

"  Among  the  Sioux,  all  those  .tho  use  the  same  roots  for  medicines  constitute  a  clan.  It  is  through  Ihe  great  medicine-dance  that  a  man  or  woman 
is  initiated  into  these  clans  (Prescott).  In  Brazil,  the  natives  dancing  at  the  Maraca,  have  strength  against  their  enemies  blown  into  tliem  with  tobacco-smoke  by 
the  priest. 

"  "  Exhausted  by  cold  liatlilngs  and  friclions  of  tho  body,  by  fusliiig  and  loss  of  sleep,  he  lies  down  in  a  sort  of  trance,  during  which,  in  his  dis- 
ordered fancy,  he  sees  visions  and  receives  revelations.  Wliat  he  sees,  he  makes  known  to  no  one,  but  over  after  addresses  himself  in  secret  to  that  being  that 
baa  presented  itself  to  him,  whether  in  form  of  bird,  beast,  or  fish  ;  though  tlm  animal  represeiiliiig  Ibis  giiardiaii  spirit  la  sometimes  indicated  by  carvings  or 
painHngs  made  by  the  Indian.  Such  animals  as  would  be  most  likely  to  come  mound  him  while  thus  alone  are  owla,  wolves,  minka,  and  mice,  during  the  night, 
or  eagles,  crows,  ravens,  blue-jays,  cranes,  elk,  deer,  or  seala,  during  the  day.  Among  Hie  Makah  they  are  all  coiiaidured  Tamliiawttsanlmals."  Note  further  Hie 
initiation  into  tliu  mysteries  (Swan).  The  Kulmng  is  not  oaten  by  those  who  h  ivu  it  for  a  totem.  In  tho  Anchorite  Islands,  so  long  as  the  children  wear 
their  hair  "upa-upa,"  or  hanging  loose,  they  can  eat  no  taro  hi  <ed  upon  stones,  but  only  that  baked  before  tho  lire;  nor  can  they  eat  fresh  bread. fiuit,  nor 
drink  the  milk  of  young  cocoaniits,  nor  eat  old  nuts  with  spongy  kernels  ;  nor  any  fish  but  such  as  are  dried  and  smoked.  Wiien  the  hair  has  grown  long, 
■o  that  it  is  "faori,"  the  boys  may  eat  fruits  baked  in  an  oven;    but  Hiey  may  not  yet  chew  betel.     For  these  and  other  rules  of  the  "labun,"  see  Kubary. 

'"  The  Skaga  in  course  of  initiation  must  abstain  from  intercourse  with  women,  and  cat  very  littlo  ordinary  food,  and  that  only  once  a  day,  in  the 
evening.  He  goes  into  Hie  woods  and  eats  "medicine"  (Muneses  unillora,  etc.).  A  couisc  of  this  kind  conlinucd  for  some  months,  or  even  for  a  year,  causes 
the  body  to  become  emaciated,  and  at  last  it  would  seem  that  the  mind  grows  somewhat  ilerangrd  ;  or  at  least  the  Skaga  pretends  to  see  strange  things.  He 
■peaks  mysteriously,  and  soon  takes  an  acknowledged  place  in  the  tribe,  in  sickness  exorcising  the  evil  spirit.  Ills  long  and  tangled  hair  is  neither  allowed  to 
bo  cut,  nor  is  a  comb  passed  through  it.  Besides  tiie  rallie  or  drum,  the  most  important  property  of  a  Skaga  apiiears  to  be  a  hollow  bone,  carved  externally,  in 
some  cases  also  inlaid  with  pieces  of  haliotls-sliell,  and  open  at  the  ends.  In  this,  using  a  littlo  shredded  cedar-bark  to  plug  the  ends,  he  can  inclose  tho  soul, 
or  Ka-tluu-dai,  about  to  depart,  and  may  succeed  in  restoring  it  to  the  body  (Dowson). 


"  niTilvlnn  »  rnvi'Idtlcin  In  Urmi'd  liy  tin'  Muknli,    "mtItix  llio  TmnllimwiK"  (InliTinccllnlr  «|ilrll«).      Amimtf  thi'  Tahlnialun,  thi>  fmir  rcliHl<m«,  or 

•y«lfm«  i)(  rllcn  cif  n  ri'llKldim  ilmrmtcr,  Imv.i  ii>i  rrlittliiii  tii  the  lolriu^.  Iiiit  dlvlili'  llii'  Iril i  illltirinf  I1im«,  ii«  Mllilii  in  lillli'  liluch  liim«i'  with  ImiK  liiilr.  kniiwri 

iw  "  tliu  (inly  dill'  hIiiivi'"),   Nnnlili'in  (ilii)(  riiliTa),  Hnil  lli>|i'|i»|i  (iiiniillmla). 

"  Til  iilitnln  It  fiivonililit  wiml,  tliii  llnltluli  pliin'a  n  aliiln  MviMi  an  tliiU  lla  lioily  iiiuy  lii'  In  tin'  ilialwl  illri'illiiii  ll)«waim).  Ily  the  rurcmony  c»ll«<l 
Toliim  (III  whlili  lli.iy  fiwt,  li"»t  »tiiiiC9,  I'lc),  iin  aliitnilmiri!  ii(  |irinr|»ion«  1»  "iHiiri'il  liy  tlitt  S|icikriiii'.      In  Cmniinii,  |iliintnti(in«  iiri'  prntiTti'il  liy  rottiiii  tliri'mU  atrMrhi'il 

nriiiinil  Ihiini  (ii  iicKm  fi'tlalii.      Hn  ('lirli'iiihllii  ■iirriiiiMilt'il  Inr  Kitrilni  with  ii  allkin  lliri'iiil.      In  Mliuii.  nflrr  Ihi'  r t  >it  piirllliHlliin,  tlii<  city-wiilla   nrii   cmirclnl 

liy  H  thri'iiil. 

"  Whin  thr  H|inkiini',  nt  tlii'  wnICa  ri'i|iii'al,  kkv"  lili"  "  Kif'  "'  ''"'  •'"'''.  'i''  'OinlnirtiMl  fur  llii'ni  thi'  triiji  In  IIkIiIi'M  tlir  lull  •    ii(  lUliinK  (Wllkca). 

"'  Thii  iihyaliliina  nf  tho  Miiksli  urc  invialiMl  wllli  nmnir  piiwiTa  In  Ihi'  ciTiiiiiiiiy  iidhil  Kh  liiiip,  »iiil  '  ma  ciiiimiwiti'iI  to  mat  nut  thi'  Mkniiki.  irii  or 
ilumiin  iif  illai'iiai',  who  nimi'a  away  in  tliii  fiirin  <it  aiiiull  wiirina.  AiniiiiK  Ihi'  Araui'aiilana,  lii'alilv  tlii<  inarliia  or  hi/.arila,  uiiil  thi' ain|iivi'H  iir  |iliyalila»«,  an-  tliii 
tlli'Ua  whii  hi'al  certain  iiintaKiniiH  iniiht'llea  aarrilieil  tii  the  |ir('«em'u  of  wnrma.  The  aiek  man  Miuat  lie  inltlateil  Into  the  inyaterlea  of  the  ilwntllah  Talalik,  who 
hu  four  hornH  ami  (Ilea  through  the  air,  iii'cnrilln;;  to  the  Makiih.  A  atli'k  or  alr.ne,  ilfawn  nut  liy  the  I'ealmau  frnm  the  alik  peraim,  in  lluhina,  ia  ahov  n  Ha  the 
iHidily  form  into  which  the  apirit  of  the  Keiialina  haa  piiaacd. 

"  The  ancient  TaniAuawaa  in  tcruieil  Dn-l'hiuli  iir  Dnt'hiuin,  anil  waa  fnrinerly  tho  favorite  one.  Hut  iiftet  they  hail  learneil  tho  T'liuiknata  or 
Thiiuiler  lllril.  tliiy  laiil  inlile  the  Do-l'hliili,  iia  it«  pirfnrmnnce,  Irnm  the  Knal  niinilier  of  Ita  ceremnniea,  waa  allenilcil  with  tnn  niiieh  tripiilile  anil  e«|ieiiBe.  The 
orl((iu  nf  the  Dot'hiiili  waa,  iia  aliiteil  liy  the  Iniliana,  in  thia  niiinner  :  Many  yeara  una.  an  Iiiilian,  while  liahiiiK  in  ilecp  water  for  ciiiKlah,  hiiuleil  up  on  hii 
hook  an  liiinienae  liiiliotia  hIicII.  lie  hail  acarccly  ((ot  it  Into  hia  eanne  when  he  fell  intn  a  trance,  which  laaleil  u  few  iiiiniilea,  anil  on  Ilia  recovery  he  lii'^an 
paililiinK  hiiiue,  liut  liefore  Teaching  lanil  he  hail  aeveral  of  theac  Irancea,  anil  on  reaching  the  ahore  hia  frieniia  look  liiui  up  for  ileail.  niiil  ciirriiil  hlni  Intn  lila  houae, 
where  hu  preaently  recnvereil,  anil  alateil  that  wliUe  in  the  atate  of  atiipor  he  hail  a  vision  nf  Do  I'hluli,  one  nf  llieir  inythnioKical  lieiii)(n,  iinil  that  hu  iniiat  lie 
(Ireaaeil  ita  Dot'liiiili  wiia,  anil  then  he  woulil  have  rcvelatinna.  He  ileacrilieil  Mie  appearance,  aa  he  aaw  it  in  hia  viaion.  In  which  Do-t'hiiili  preaenleil  hiinaelf 
with  hanila  like  ileer'a  feel.  Ilu  waa  nakeil  tn  hia  hi|Hi,  arounil  which  waa  a  petticoat  of  cnlar  liark  ilyeil  reil,  which  reacheil  ilown  to  hia  kneea.  Ilia  liialy  and 
urina  were  nil;  hia  face  palnteil  reil  anil  lilack  ;  hia  hair  tied  up  in  liiinchca  with  cedar-lwi((a,  and  cedar-lwitja  rem  liliiK  down  hia  liack.  When  hia  frieiida  had 
drcHacd  him  according  to  hia  directiona,  he  fell  intn  annther  trance,  in  which  he  aiiw  the  daiicea  which  were  tn  lie  |H'rforincil,  heard  tho  aon^a  which  were  to  lie 
•unK,  and  lenrned  all  the  aecret  ceremoiiiea  to  lie  oliaerved.  It  waa  ulan  revealed  that  each  |H'rfnrmer  niual  have  a  piece  nf  the  haliolla-ahell  in  hia  niiae,  and 
plorea  in  hia  eara.  He  taufiht  the  ritea  to  ceitain  of  hia  frienda,  and  then  |H'rformed  it  liefnre  the  trilie,  who  were  an  well  pleaaeil  that  they  uduptcd  the  ceremony 
■I  thuir  tamAnnwna,  and  retained  ita  oliiervanee  for  many  yeara,  till  it  ivna  auperaeded  liy  the  Diiknally.  The  halintlaahell  wnrn  liy  the  Makali  In  their  nuaea  la  a 
cuatnm  orlKlnatlni;  from  the  Do  t'hluli.  When,  anions  the  Ijiiakuiil  in  Vancouver'a  (aland,  uiio  of  tho  aelf-turturera  fulla  frnm  the  tree  to  which  he  la  huuf;,  hu  la 
eaten  liy  the  Hamet/.e, 

"  Anions  the  Kidi'Kate  there  are  alx  kinda  of  ilanein)'  ceremoniea  :  i^kaga  (the  rhief'a  dunce),  Skadiil  (dance  ulthannKI,  Kwal-o-|(Uiii-o-hinK  (dance 
with  euloKiea),  Katii-ka-Kun  idancu  at  liouae-liuihlinK).  Mka-.-ut  (dance  willi  maaka,  at  which  a  dn){  ia  torn  to  piceea),  lli-ati  (|<rictinK-dance|.  Tlio  Tumdnan, 
Vancouver'a  lahind,  elTuet  their  cure*  liy  dancing.  The  Dukwally  and  other  tainilnawim  pcrfuimancca  nf  the  Makah  were  rvvelationa  nf  the  guardian  apirita,  who 
made  known  what  they  wiahed  tn  lie  |ierformed  (Hwaii),  The  carved  piiata  liefore  the  huuaea  in  Nontku,  called  Kluminii,  were  cnvereil  up  with  mata,  except  when 
apoken  to  ((.'nnk),  Anion};  the  KaniaKiniitH,  the  dancea  were  taught  liy  the  Kaaek.  The  maaka  of  the  .Miikah  are  made  principally  liy  t'lyoijunt  and  Nittinat 
Indiana  (Hwanj.  The  KoghuliiKhi  of  rnalaahku,  ua  well  aa  the  KlKhiftuai  on  Akutan,  and  the  KatajiiKecki  of  Alaaka.  in  their  priipheayin)(H  wear  wooden  maaka. 
made  iu  imitalinn  of  the  fnrm  in  wliicli  they  represent  the  Ku)(an  to  have  appeared  tn  them  (Spen)(el). 

"  The  antiipie  K"da  had  peculiar  notinna,  and  tn  deal  with  them  wan  alwayn  a  rather  delicate  matter.  Ail  had  dillerent  taatea,  and  the  nflerinK 
that  delixhteil  one  olTendeil  another.  Some  i'ei|uired  white  vietlma,  nlliern  lilaek  :  anme  full-Krnwu  aheep,  ntliern  lamlia  that  had  juat  cut  their  teeth.  At  Hicyon, 
Aphrodite  ftotiid  not  endure  the  aacritlce  nf  a  pi^  ;  at  .\[e};ara,  alie  waa  the  only  deity  to  whom  that  victim  waa  nlTered.  At  Tithorea,  Aaelepioa  accepted  animala 
of  every  kind,  f^oata  alone  excepted,  /eua  llypatoa,  at  Athena,  refnaed  all  olTerlngn  of  hvin}(  ereuturea.  It  ww  quite  a  aeience  to  know  the  likea  and  dialikea  nf 
each  divinity  (Martha).  The  prieateaa  nf  Athene  I'oliaa,  accordluK  to  Htralio,  mlf(ht  eat  no  freah  cheeae  from  Attlea.  The  feaat  of  Jupiter  in  the  C'api  >l  waa 
coniieutod  with  tho  plelieian  ({anien  in  the  Clrcua,  I.ivy  tulla  ua  ;  and  Dlo  ('iwaiua  tella  ua  that  ganiea  at  which  there  waa  feaatuiK  were  called  aacrud,  aa  the  iiKapai 
at  aacrainental  nieala.  In  China,  nt  the  blrthduya  uf  the  divinitiea  worahlppcd  in  the  neif<hl'urinK  temple,  the  nclKhhorhooil  in  at  the  ex|ienae  of  niakir.)(  a  cele- 
bration in  honor  of  them.  The  gueatn  afterward  connume  the  food,  which  ia  regarded  an  hnviii){  lieeii  iilTered  liefnre  the  "  llrr^it  Klnx."  or  "Mother,"  or  aomo 
other  idol,  aa  the  caao  may  lie  (Doollttle).  A  like  cnlleclion,  aa  Carion  oliaerved,  wan  made  by  the  prient  of  .t^aculapiiia.  |i  Imne,  the  dedlcation-daya  of  tho 
templua  were  celebratC'l  with  uiiniiai  Kaniea  and  olTcringa,  ua  liirthdaya  uf  the  ^oiln  ;    and  an  the  griitlhlin  of  the  (jreekn. 

"  The  Mukuli  liclleve  in  a  Supreme  UeinK,  who  ia  termed  liy  them  C'ha-lmtl-a  Ha-tart.il,  or  lla-tartal  Cha-lKiita,  "the  Oreut  Chief  who  reaidea 
above."  The  name  nf  thia  divine  liehiK  in  never  given  :  they  mnnt  nut  apeak  it  tn  any  except  thnne  whu  have  liecn  inilinted  into  their  aecret  ritea  and  rennioniea. 
After  a  rubbin){  with  cedar  at  night,  ut  the  time  nf  full  moun,  Ihone  wlin  have  retired  into  the  mnuntiiinn  every  mnrninK  talk  In  the  (treat  Chief  or  hin  repreaen- 
tative  the  sun  (Kie-aeakarkal;  for  one  week  (Swan).     Among  the  Tnchiglit,  Tnrnaark  aeniln  revelationa  by  dreama  in  the  Kethim,  or  houae  of  inyaleriea. 

"  Among  the  C'himnlun,  at  tho  canniliala'  feaat,  a  alavu  in  killed  and  hin  lioily  duvoured  ;  while  another  aect  tear  a  dog  to  piecea  (Dunn).  In 
their  three  claaaca  of  prienta  there  ia  a  band  of  cannibain  and  one  uf  dog-eutera,  into  whone  mynterien  bnyn  arc  initiated,  after  a  certain  adjourning  in  the  fureat 
and  being  intoxicuied  with  certain  drugn.  The  Winila  terriUed  the  Aaaipclea,  among  the  I.ongobarda,  by  dog-headed  men  who  drank  human  blood  (Oloa).  On 
Vancuuver'a  Island,  when  a  mother  liua  dreamed  that  ahc  brought  forth  a  frog,  the  child  ia  deatinod  to  be  a  medieine-mun  (OoahtukI)  ;  and,  after  devouring 
■  'living  dog,  ho  betakea  himaelf  to  fuating  in  the  wilderneaa.  When  lie  return*  frnm  thia  ho  biten  a  pieei'  of  Hesh  from  the  left  lireaat  of  a  warrior,  or  ia 
•loin  if  he  fail  (Hogg).  The  Cretans,  at  tho  feaat  of  Bacchua,  tore  to  pieces  a  living  liiill  with  their  teeth  (Keatua)  at  the  Haidah  with  their  dog.  In  all  the 
ritea  of  Dionyaus,  the  purifier  wore  the  nebris  or  fawn-skin.  The  word  ic/lfii^ue  also  signiltea  tho  act  of  tearing  a  kid  with  tho  hunda  and  fcuatlng  on  its 
bleeding  llcah.  Thia  ceremony  wiia  called  "omophugy"  (Koucart),  closely  connected  with  the  cultua  of  the  Aniutic  Dionysus,  and  with  that  of  Zagrcua,  u« 
among  the  Aiif.  After  tho  appearance  nf  Do-t'hlub,  with  doer'a  hoofs  instead  of  handa,  when  the  giant  shell  waa  Hahcd  up,  these  mysteries  were  introduced,  the 
costume  belongiui;  to  which  ia  now  in  the  Museum.  The  liacchantea,  clad  in  tho  aucrcd  deerakin,  and  led  by  the  voice  of  Ilrnmius,  tear  and  swallow 
the  bloody  flesh  of  tho  goat,  in  Euripides.  \t  the  feativala  of  thu  Uurmans  it  was  a  custom  to  dresa  iu  akina  of  aniraala,  and  put  on  tho  lieada  uf  boast), 
the  stag  among  tho  reat. 

"  The  initiation  of  tho  Clallams  conaists  in  putting  the  initiates  into  a  meameric  aleep  (Swan).  Hesidca  llio  Duckwully.  or  black  tamtnawoa  to 
propitiate  the  Thlukioota,  or  thunder-birds,  tlie  Makuh  colcliratu  the  Tniark,  or  medicine  tamtnawiui  and  the  Do-t'hlub  as  myatical  performancea.  Tho  performer, 
having  hud  hia  face  masked,  and  tlie  artery  under  tlio  tongue  cut,  which  completca  hia  admission  into  the  Kluijualla,  in  intoxicated  with  narcotica,  and  led 
around,  biting  all  whom  lie  meets  (hennard).  In  the  aecret  fenat,  Kloo-ipian-nah,  or  Kloo-quel-lah,  which  follows  the  fishing  seuaon  of  the  Aht,  children  are 
initiated,  ainco  tho  sons  of  the  chief  were  carried  off  by  wolves  (Sproat). 

"  Tho  candidate  for  initiation  into  tho  secret  onler  of  the  Tchimsiau  is  sometimes  buried  in  tho  gtound  befi>reliand(Dawson),  as  at  the  great  fetish 
of  Bamba  and  other  similar  ceremoniea.  In  the  feativo  mysteriea  tho  resurrection  ia  symbolized  by  seed-corn.  After  Jason  had  sacrificed  tho  bulls  of  ..tctes  he 
waa  wreathed  with  garlands  of  groaa  by  bis  companiona  (Pindur),  as  ut  agricultural  feativala  In  Africa  and  Kiirope. 

"  The  Mexicans  curry  In  the  dunce  a  rattle  of  pebbles,  called  Ayacojtii.  In  the  initiution  at  the  feast  of  the  mcdicinc-men  among  the  Mandans 
the  Bhee-sheo-qiioi,  or  doctor's  rattle,  Is  used. 

••  Nekilstas,  of  tho  Ilaidah,  or  Uataa,  of  the  Tinncli,  iu  tho  form  of  a  dead  raven  floating  on  tho  water,  allowed  himself  to  be  swallowed  L 
the  vhale,   from   whose  body   ho  emerged   when  the  animal   was  stranded. 

"  In  Uldenhurg,   an   otter's  tongue   waa  carried   in  u   waistcnat-biitton,    to  bring  good    luck    and  drive  away  bad  (Wutike).      According  to  it 
bull  of  Gregory  IX.    against  the   heretical  Stedinger,   the  can'lidatea  for  initiation   kissed   a  toad   upon   the   mouth,   and    then   aucked  its  tongue.      After  tne 
Empong  Lcmliej   bus  entered   into  the  high-priest,   at   tho   wuwalian,   or  sacrificial   feaat,    his  tongue  in  cut,    and   the  ainall  piecea  clipped    off    are    fumigated 
with    benzoin  to    preserve  them   from  putrefaction    (Dederich).      The   power  and   wisdom  of   the  Em|wng  Lamliej  are  manifested  in   the  resuscitation   of  tho 
high-priest  and   tho  «iieedy  healing  nf  his  tongue.     Ptodietions  are   drawn    from   the  hearts  of  tho   animals  aiicrificed. 

"  Among  the  Nez  Percys,  Ilemakis  Tota  is  the  good;  and  Koonnpa  Kapseish  the  bad  spirit.  The  former  Is  colled  Meyoli  by  the  Klictat 
Ntaompatu  by   the  Calapoo,  Cunnum  on  Vancouver'a  Island,   where  the  evil  apirit  ia  called  Bkoukoom  (Parker). 

"  Tho  Colloshea  believe  that  there  is  a  creator  of  all  things  in  heaven,  who,  when  angry,  sends  down  diseases  among  them.  They  also  oslieve 
in  a  wicked  spirit,  or  devil,  whom  ihey  suppose  to  be  cruel,  and  to  afflict  them  with  evils  through  hin  shumuns  (Lisiunsky).  In  Oregon,  Cinim  keneki 
meohot-ciurao-cimo,  "the  black  cliiof  below,"  ia  the  author  of  all  evils  which  befall  them  undeserved  aa  a  punishment  from  the  Great  Spirit  Lbovo  (Parker) 
Ill-luck  in  hunting  ia  ascribed  to  the  apirit  of  the  bow  or  of  tho  arrow,  in  latero,  and  the  Indians  then  strive  to  propitiate  him  (Corcul).  All  tSat  ha-)pcns 
happens  in  accordance  with  laws  and  rules  founded  on  eternal  necessity  and  truth  (Spinoza).  "He  should  not  have  ridiculed  tho  sacred  rites  and  customs  '• 
says  Herodotus  of  Cnmbyscs.  ' 

>■  Tho  Kaajat,  or  wise  men,  of  the  Konjaga  have  |Kiwer  over  the  demons.  Among  the  Koloshca,  in  cases  of  sickness,  Icht  (death)  is  driven 
out  in  a  fantastic  animal  form.      With   the  Chinook,   the  pipe  ia  consecrated  to  the  wooden  Ugurea  in  the  houae  of  thu  chief  (Robs;.     According  to  the 


Iiiniiit,  a  p;l({»ntic  »nuke,  Kripan,  lives  under  the  ice  of  the  piilar  »vn  (Petitot).  At  the  Tiinmnoex,  iir  feiwt  of  the  Hotifjlii.  niin  in  |iriiypil  fi  r  in  pi  n  !• 
of  miow  ((Inirelt).  The  Ojibwiiyi  miiku  ottiTini^H  to  Wisiikiitelmsk,  the  old  mini  tliiit  livm  in  I,iike  Winnipi'g.  to  prociiri'  ii  fiivoriililu  wind.  Tlio  son  of 
the  prince  of  hiavcn  lirought  the  liah  to  Olwerviitory  Inlet  (Dunean).  The  THeliuktsithi  BiicriHoe  to  the  Itjiik  Kiimiik,  the  deity  of  the  sen,  to  obtain  :i 
good  haul  of  Hah  (Nordenskjilld),  KrHelioj,  chief  of  the  Oiikilon,  fled  over  the  aca,  after  uliiying  Krrin,  the  tribal  head  of  the  lleiiidccr-Tsclniktiiclii 
(Wrangell). 

"The  yohi,  or  iipirits  of  the  Thlinkith«,  are  divide  1  into  Khiycikh,  "the  uppiT  onen,"  Takhi-yekh,  "land-spirits,"  and  Tckhi-yelili,  "sea- 
spirita."  The  male  divinity  whom  the  Creea  recognize  in  the  moon,  and  call  Mimtate-awasin,  or  Infant-Bison,  is  called  by  the  Hlackfeet,  Kokoye,  while 
the  Dcn6  call  him  Sakke-denc,  Ebae-ekon,  fia-ye-wctag,  Sa-ekfwi-tene,  and  Hjic-zjit-dhidie  (I'etitot).  The  itakali  believe  in  a  su|H'rnatural  being,  who  is 
represented  to  bo  an  Indian  of  a  dwarfish  size,  with  l.ing  hair  of  a  yellowish  color  flowing  down  his  back  and  covering  his  shoulders.  From  his  head 
grow  four  pcr|iendicular  horns,  two  at  the  temples,  and  two  behind  his  cars.  When  people  are  sick  o(  any  chronic  complaint  and  much  ilebilitatcil, 
they  imagine  they  see  this  being  in  the  niglit,  wlio  promises  relief  if  the  ceremonies  he  prcsiribos  are  well  piirformef'  The  principal  [lerformcr  is  a 
doctor,  whose  duties  are  to  manipulate  the  jiatient,  who  is  tirst  initiated  ir;  secret  rites  into  the  myster'es  of  the  ceremony  (Swam.  The  Karalit  revere 
the  ancient  woman  Arnakuagsak.  The  Alieuts,  in  addition  to  the  magic  girdle,  use  as  a  talisman  the  stone  called  Tschimkih.  The  Makali  say  that  the 
aurora  borealis  is  the  light  caused  by  the  fires  of  a  manikin  tribe  of  Indians,    who  live   near  the   north  pole  and  boil  blubber  on  the  ice   (Swan). 

"  The  wind  is  caused  by  the  wings  of  the  giant  llrasvalge,  who  sits  at  the  end  of  the  earth  in  the  form  of  an  eagle.  On  Vancouver's 
Island   it  is  said   that  the  whale  is  killed  by  the  thunder-bird   Footosh. 

"  Swan  siw  among  the  Miikah,  in  the  dwelling  of  a  chief  in  Nceah  Bay,  by  the  side  of  the  private  totems  or  tamanoiis  of  individuals,  a 
picture  (clui-tai-uk)  with  the  representation  of  the  thunder-bird  (Thluknla),  the  whale  (Chet-up-uk),  and  the  fabulous  animal  eupjiosed  to  cause  lightnings 
(ha-hck-tn-ak).  This  was  executed  by  a  Cly(piot  Indian,  named  Cha-tik,  a  word  signifying  painter  or  artist  (1809J.  Next  to  the  first,  the  griz/.ly  bear,  the 
followin)^  d'.ilies  or  symbols,  as  helpers  of  the  bear,  may  be  seen  upon  the  poles  of  their  huts  t  the  finback  whale,  a  peculiar  variety  ol  the  wliiile 
8|)eciea,  wiiich  is  here  seen  in  great  numbers;  the  turkey;  the  sanders  (a  kind  of  fish);  the  aun ;  the  rainbow,  and  the  owl.  It  is  an  interesting  fact 
that  thr,  principal  chiefs  of  the  Bear-order,  formerly  regarded  the  sun  as  their  great-grandmother;  and  in  any  disputes  with  other  chiefs  they  bragged  of 
their  high  lineage.  They  also  demanded  great  gifts  from  the  |)eople  because  they  were  so  much  their  superiors.  The  second  god  is  the  eagle,  with  the 
fallowing  companions;  the  beaver,  the  halibut,  the  great  whale,  and  the  dogfish,  thousands  of  which  are  killed  here  for  their  livers,  out  of  wliich  an  oil  is 
eitraeteii  in  Hkidegate.  The  third  god  is  the  raven,  whose  friends  are  as  follows:  the  allk  (or  so-called  black-fish),  the  sea-lion,  and  the  frog.  Then  comes 
the    ,v<-.|f  as  fourth  god,  with  the  black   bcnr— but  only  partially,   as  this  animal   has  to   serve   the   grizzly   bear— and   the  sand-crane  (.Jacobson). 

"  Out  of  the  four  giant  birds  overcome  by  Qiiawtuach  in  the  form  of  a  whale,  Toolooch  alone  survived,  the  flapping  of  who-si^  wings  makes  the  thunder 
(to<V.,ah),  and  his  tongue  the  lightning,  according  to  the  Aht.  The  chief  at  Nootka  performs  a  kind  of  pantomime,  before  the  general  bani|uet  at  the  whalH-Hshing,  in 
which  he  imitates  the  blowing  of  the  conipiered  animal  (Itoipiefeuil). 

"  The  killer-whale,  the  representative  of  the  principle  of  evil,  is  dreaded  by  the  Haidah,  who  8i:y  that  these  nnimals  break  canoes  and  drown  the 
Indians,  who  then  become  themselves  whales  (Dawson).  The  Thlinkitlis,  with  the  exception  of  the  .lakhiithaths  of  Mt.  St.  Klias,  are  forbidden  to  eat  the  flesh  of 
the  whale. 

'"  Rainbows  (in  connection  with  the  Thlookoot  or  thunder-bird)  are  armed  at  each  end  with  |)Owcrful  claws  with  which  to  grasp  any  one  who  may 
come  within  their  reach,  according  to  'he  .Makat,     They  are  so  represented  on  Peruvian  vases. 

'"  The  two  iei>  to  whom  the  beaver  gave  birth  upon  an  island  in  the  western  sea,  were  separated  by  birds,  and  became,  re8|)ectively,  progenitors  of 
men  (Innuit  or  Eskimos  — Tchi^iit  on  the  Mackenzie)  and  of  the  "  blowers"  or  whales,  from  whom  Kuropeans  are  desccniled  (Petitot).  According  to  ,he  Tchinisian, 
a  giant  beaver  lives  near  I'';ndas  in  Iceliuid,  who  makes  fogs  rise  and  spread. 

"  Oolala,  according  to  the  Haidah,  is  a  being  half-man,  half-bird,  which  lives  on  the  mountain-peaks  and  makes  the  thunder  and  the  lightning.  The 
Brazilians,  terrifled  by  the  roar  of  the  thunde.'  (tiipang  or  toupnn),  called  this  a  god  who  was  putting  forth  his  might  ( Keryi,  "  But  they  remarked  that  a  god  who 
frightened  them  was  a  bad  fellow"  (1553).  The  Banito,  like  the  Aztecs  and  Chibcha,  consider  the  frog  sacred  to  the  rain,  whence  his  name  of  Monga-pula,  "  rain- 
master." 

"  The  giant  called  by  the  Makah,  Ka-Kaitch  or  Thiu-Kluts  (in  Xootka,  Tututsh),  lives  on  '.iie  highest  mountains,  and  his  food  consists  of  whales. 
When  he  is  in  want  of  food  he  puts  on  a  garment  consisting  of  n  bird's  head,  a  pair  of  immense  wings,  and  a  feather  covering  for  his  body  ;  around  his  waist  ^  ties 
the  Ha-hrk-to-ak  or  lightning-fish,  which  liears  some  faint  resemblance  to  the  sea-horse  (hippoc:ampus).  This  aninin!  has  a  head  as  sharp  as  a  knife,  and  a  red  tongue 
which  makes  the  fire.  The  Thiukiuls  having  arrayed  himself,  spreads  his  wings  and  sails  over  the  ocean  until  he  sees  a  whale.  This  he  kills  by  darting  the  Ila-hek- 
to-ak  down  into  his  body,  which  he  then  seizes  in  liia  powerful  claws  and  carries  away  into  the  mountains  to  eat  at  his  leisure.  When  a  tree  wns  struck  by  lightning, 
talismans  were  searched  (or.  The  Songhie  say  that  the  giant  bird  Snoehwass  produi^es  thunder  by  Happing  his  wings,  and  flashes  lightning  from  his  eyes.  On  Pugct 
Sound  *hunder  is  said  to  be  produced  by  the  wings  of  a  monstrous  bird  that  darkens  the  whole  sky.  The  Haidah  name  the  thunder-bird  Shamsom.  Tlie  Konjugs  say 
that  when  Shljam  Schoa  (lord  of  the  world)  is  wroth  with  men,  Ijak  (god  of  evil),  who  lives  u|H>n  earth,  sends  out  two  dwarfs  who  make  the  thunder  and  the  light- 
ning. In  addition  to  the  Tsiark,  or  medicine  tamanawas,  and  Du-t'hhib,  the  Dukwally,  or  black  tamanawas,  is  held  to  propitiate  the  Thhikloni  or  thunder-bird.  Bc- 
aides  the  totems,  the  Makah  have  in  their  Cha  tai-iik,  or  pictures,  representations  of  the  ThIukI  <ot  (thunder-bird),  ('het-u|i-uk  (whale),  and  Ila-hek-to  ak  (lightning). 

"  The  Tacidlies  say  that  the  world  w.w  created  by  the  deily  brooding  over  its  fluui  mass  in  the  form  of  a  giant  bird.  So  the  I*  ■. m  inn  vases,  represent- 
ing the  creation  of  birds  and  men.     According  to  the  Bretons,  or  Celtic  Druiils,  the  heaven  surrounding  the  ea'th  came  from  the  shell  of  the  e^';;  in  the  Senchus  Mor. 

"  In  British  Columbia  roan  was  originally  created  by  the  superior  deity,  but  iii  an  im|)erfect  slsU,  beir.g  rather  a  statue  of  flesh  than  a  |)erfect  being  ; 
but  a  second  divinity,  less  powerful,  in  pity  of  his  helpless  condition,  opened  his  eyes,  gave  him  moliun,  and  tnught  him  all  the  fimctiuns  and  arts  of  life  i  Dunn),  like 
the  Tiki  and  Uaiu  in  Polynesia,  or  Quetzalcoatl  in  Mexico. 

"  In  Nootka  Mattoch  is  much  feared  ;  a  fantastic  lieing  dwelling  in  the  mountains,  and  described  as  a  hiileous  and  ferocious  monster,  covered  with 
black  hair,  having  a  human  head  with  an  enormous  mouth,  armed  with  teeth  longer  arO  stronger  than  those  of  the  bear,  and  with  claws  like  the  bear's  on  liotli  hands 
and  feet.  The  thunder  of  his  voice  prostrates  all  those  who  hear  it  (Ilmpiefeuil).  Ariong  the  g  ints  (,\neyoar-palush,  or  Anuvar-paluiti  the  Tcliiglits  describe  some 
with  a  single  eye.  According  to  the  Aleuts,  the  flrst  race  of  uieu  (ingatschagich)  spang  from  a  pair  of  hairy  ladngs  which  fell  from  heaven.  The  Kuskuwinis  say 
hat  the  mammoth  tusks  camo  from  gigantic  reindeer  from  the  east,  which  were  destr  )yed  by  a  nnigician  living  at  tlic  source  of  the  Kwichpack.  The  Tschinkats, 
dwelling  in  the  interior,  are  reported  to  be  a  hairy  race  with  tails  (Wrangell). 

'*  First,  animals  were  produced,  i,.  '*  from  the  union  of  some  of  these  with  a  star  which  fell  from  hL<:iveD,  came  the  first  men,  and  from  them  sprang  all 
the  race  of  Nittinots,  Clyoi|uots,  and  Mnkahs  (Swan).  The  Makah  say  that  every  living  thing,  even  trees  and  all  sorts  of  biids  and  fishes  as  well  as  animals,  were 
formerly  Indians,  but  were  transformed  by  the  Ilo-ho-c-ap-bess,  "brothers  of  the  sun  and  moon"  (Swan).  The  Aleut?  sny  that  the  man  who  lived  ugion  the  island 
Innaska,  and  the  woman  of  Umnak,  procreated  first  the  dog  and  then  a  htun::n  pair.  The  inhabitants  of  ICadiack  are  said  to  have  sprung  from  a  dir.ighter  of  the 
northern  chief,  banished  for  familiarity  with  a  dog  (Lisiansky).  Before  men  were,  ace  irding  to  Tscliiglit  tradition,  there  lived  on  the  earii.  Okrayeuktiiark.  "  the  man 
who  does  not  a|)eak."     The  negroes  hold  that  monkeys  are  cunning,  and  will  not  speal  lest  they  be  set  to  work. 

"  God  flrst  creatiid  a  woman,  and  placed  her  in  the  flowery  gioves  of  Voucoiisat.  where  he  had  before  placed  dogs  without  tails,  stags  without  hnrns, 
and  birds  without  wings.  When  she  wept,  Koiiautzl  sent  a  copper  i>oiii  ...il  of  beautiful  youths,  and  when  they  called  to  her,  a  moisture  flowed  into  her  nose  and 
made  her  sneeze,  some  drn|is  falling  upon  the  sand.  Koiiautzl  told  her  to  look  in  that  direction,  and  shi'  perceived  a  newly  funned  infant.  The  god  commamled  her 
to  put  it  into  a  shell  pro|iortioncd  to  ita  size,  and  as  it  grew  larger  to  put  it  into  larger  and  larger  shells.  The  creator  then  gave  the  ilogs  their  tails,  the  stags  their 
horns,  and  the  birds  their  wings,  anu  sailed  away.  The  child  grew,  and  was  siK'i'essively  removed  to  larger  and  larger  shells,  until  he  was  able  to  walk.  When  he 
reached  manhood,  he  liegat  children  with  the  woman  ;  and  fioin  his  eldest  son  descend  the  tahis,  and  the  rest  of  the  people  fitim  the  others  iKoipiefeuil).  The  Cali- 
fornia Indians  say  that  the  wolf  stuck  up  two  sticks  in  the  earth  and  shut  at  one,  which,  liecimiing  a  man,  shot  in  turn  at  the  other  stick,  which  became  a  woman. 
After  the  creation,  the  other  spirits  were  deprived  of  'heir  power  (Kostromitonow).  Accor,iing  to  the  Kenayans,  the  lavm  tonk  materials  of  two  sorts,  and  made  two 
women,  each  of  whom  bei^ame  the  ancestress  of  a  tribe  (Wri.ngell). 

"  Metis,  when  pregnant  of  a  daughter,  was  .4urallowed  by  Zeus,  in  whose  belly  she  brought  forth  Athene,  uho  was  then  liorn  from  his  head,  as  Trito- 
geneia  (Chrysippus).  The  Celts  relate  that  Owiiin,  fleeing  from  the  cauldron,  was  changed  into  a  grain  -if  wheat,  and  picked  up  by  Ceridwen,  who  afterward  bore  the 
chil''  *.hat  was  set  adrift  in  a  boat.  In  the  medicinal  books  of  India  it  is  said  that  at  the  tenth  month  the  fietiis  acipiiris  knowledge  ami  prays  to  Ood,  and  sees  the 
seven  heavens,  the  earth,  and  the  inferior  regions  (Wise).  When  the  chief  on  the  Anchoiite  Islands  has  flxcd  the  lime  for  the  entrance  of  the  Tabun.  he  builds  a  house 
in  a  retired  place,  and  reipicsts  all  hh  friends  and  dependants  to  place  their  children  with  his  own  in  it  lo  bo  educated.  Here  llu  chililrin,  out  of  the  sight  of  the 
women,  under  (he  supervision  of  an  old  man  called  I'la,  learn  the  manners  ai'd  customs  of  their  jieople.  When  their  hair  hiLs  grown  to  a  certain  length,  after  the 
banana-plnnting,  a  feakt  is  celebriiled,  and  the  chief  and  the  other  fathers  go  to  the  temple  to  see  again  their  children,  after  the  n-,  ...ition  of  a  year.  Then  the 
youths  are  seipicslereil  agnie  until  their  hair  is  long  enough  to  make  the  "cubun"  or  peculiar  coiffure  of  the  men,  which  is  done  at  a  ceremony  called  Patakome,  in 
which  a  fantastic  figure  of  a  bird's  tail  is  carried  around,  and  they  are  now  looked  upon  as  men.  All  these  youlhs,  who  were  a.saemblcd  as  friends  in  the  temple, 
becomo  retainers  of  thu  cliief,  and  are  called  his  men,  beeiuHu  he  has  dresseil  their  hair  for  them.  Analogies  are  found  everywhere  in  the  I'cremuiiies  praetiicd  at 
puberty  among  the  nK){roea,  Alfuris,  aud  others. 


MBfil 


"  The  riivon  liroiiglit  the  light  from  heiivtn,  while  ii  l)lii(lilpr  ili'«ceii<1i'<l  iit  the  biimip  tinu',  in  which  a  man  uml  ii  woman  were  inclnsod.  At 
flrst  this  pair  of  humiin  beings  ciiiiirged  their  dungeon  \>y  lilowing,  unci  iifcerwiird  l)y  stretcliin'j  their  hiinds  iinrt  feet,  iind  it  win  thus  timt  mountuins  were 
formed.  The  man,  by  scattering  the  hair  of  his  head  on  the  mountains,  created  trees  and  forests,  in  which  wild  beasts  sprang  up  and  increased,  wliile 
the  woman,  by  making  water,  produced  seas,  and  by  spitting  into  ditches  and  holes,  formed  rivers  and  lakes.  Tlic  woman,  p\illing  out  one  of  her  teelh, 
gave  it  to  the  man,  who  made  a  knife  of  it,  and  cutting  trees  witli  the  knife,  threw  the  cliips  into  the  river,  which  were  changed  into  flsh  of  different 
kinds.  At  last  this  human  pair  had  children,  and  while  their  flrst-born,  a  son,  was  playing  with  a  stone,  the  stone,  all  of  a  sudden,  was  converted  into  an 
island,  On  this  island,  which  w»g  the  island  of  Oadiach,  a  man  and  a  bitch  were  placed,  and  it  was  set  afloat  on  the  ocean,  and  arrived  at  its  present 
situation.  The  man  and  the  bitch  multiplied,  and  the  present  generation  are  their  descendants  (Lisiansky).  Jeshl,  say  the  Thlinkiths,  existed  before  he  won 
born,  does  not  grow  older,  and  will  never  die.  He  lives  in  Nosschakijeshl,  at  the  source  of  the  river  Nans,  from  which  the  east  wind  (Ssanachetli)  blows ; 
and  the  spirit  entering  this  spot  was  changed  half  into  stone,  as  his  statue  represents.     Pyrodes,  son  of  (,'ilix,  first  drew  tire  from  the  flint  (Pliny). 

"  The  Ilaidnh  relate  that  after  the  Iwavcr  (Tsching)  had  eaten  the  moon,  their  ancestress  Itl-tads-dah  sent  the  crow  to  hunt  fur  a  new  moon 
(Kuong).  According  to  llesiod,  the  crow  lives  thrice  as  long  ns  man,  the  stag  thrice  ns  long  as  the  crow,  and  the  raven  thrice  as  loni;  (he  slag.  Jeshl, 
say  the  Thlinkiths,  escaping  from  the  flood  in  his  dress  of  crane's  feathers,  fell  on  the  Queen  Charlotte  Islands,  where  he  took  pieces  of  the  Pinus  Douglosii, 
or  Schlacb,  in  his  beak,  and  scattered  over  oil  the  other  islands  pieces  fashioned  for  canoes.  The  Kolosches  sey  that  he  was  born  of  a  virgin.  When 
during  the  flood  the  enchanter  threw  into  the  water  flrst  his  bow  .jnil  then  his  earrings,  the  wind  ceased  and  the  earth  grew  dry.  The  Aht  relate  that  when 
Quawteaht,  the  flrst  man,  had  killed  himself  and  given  origin  to  worms,  he  Wi»s  resuscitated  liy  Tootah  (thunder),  who  inclosed  the  worms  in  boxes. 
Numeii  is  the  nod  (iiiUui)  and  power  of  the  deity  (Festus).  They  say  that  the  shrew-mouse  received  divine  honors  among  the  Egyptians  because  of  its  blind- 
ness, they  holding  darkness  to  be  more  ancient  than  light ;  and  they  think  that  it  is  born  from  mice  during  the  new  mo<m,  and  that  its  liver  diminishes  as 
the  light  of  the  moon  wanes  (Plutarch).     The  Esthonians  called  Ood  .lummal  or  .lummalast,  and  Jummulick  Ollemime  meant  "divine  being." 

"  .\ccording  to  the  Tschimsian,  there  escaped  from  the  flood  a  few  persons  in  canoes,  besides  those  that  ascended  the  mountains  (Mayne). 

"  The  Brahman  who,  after  bathing,  clad  in  i.  clean  ilress,  prepares  a  meal  of  rice  for  himself  in  freshly  w.».»hed  vessels  or,  if  made  of  clay,  vessels 
never  before  used,  would  shrink  in  disgust  from  bread  made  by  unknown  hands,  perhaps  infected  with  baker's  itch.  The  Inca  was  served  with  bread  made 
by  the  pure  hands  of  the  virgins  of  the  Sun.  Anaxarchos  made  the  slave  who  prepared  his  bread  cover  his  month  and  put  on  gloves,  to  avoid  defilement 
from  his  breath  or  sweat. 

*'  Four  times  m  all  a  youth  changes  his  name,  among  the  Haidah,  always  taking  one  from  his  mother's  family.  When  a  talii  becomes  a 
father,  he  shuts  himself  up  for  a  while  in  his  hut,  not  daring  to  look  at  the  sun  or  the  sea  for  fear  of  drawing  upon  himself  the  wrath  of  Koaautzl,  who 
would  kill  him  as  well  as  the  new-born  child.  The  child  receives  a  name  at  the  feast,  which  he  afterwanl  changes.  The  Tschinkitans  flatten  their  lieada. 
On  the  Anchorite  Islands,  the  attainment  of  a  sufllcient  length  of  hair  is  the  most  important  ejioch  in  a  man's  life.  The  women  wear  their  hair  short- 
singeing  it  off  from  time  to  time  with  a  burning  cocoanut-shcll  (Kubary). 

"  The  wives  of  tlie  chiefs  at  Nooika  wear  ornaments  in  their  noses.  The  Haidah  bore  their  noses  and  insert  a  haliotisshell.  The 
Thlinkiths  obtain  their  slaves,  by  means  of  barter  with  the  internuidiate  trilii's,  from  the  Flatheads  of  the  Oregon  region,  and  also  from  California  (Holm- 
iierg).  Freedmen  are  reckoned  to  belong  to  the  tribe  of  the  mother.  The  ('hinooks  obtain  slaves  from  the  Umpipia,  and  do  not  practise  flattening  the 
head.  The  Vmpqua,  an  isolated  colony  of  the  Tinneh,  were  extremely  diflicult  of  access  before  the  o|)ening  of  the  military  road.  The  .Kadyaks,  who 
were  conquer.'d  by  the  Kenayans  were  called  Ultschna.   oi  slaves. 

"  After  the  flood,  say  the  Haidah,  Xe-kil-sthm  wedded  the  ('ardium  Nuttalli,  in  the  shell  of  which  a  female  infant  was  lii'ard  to  cry,  whom 
he  married  when  she  was  grown,  and  after  that  he  brought  water  to  men  from  the  chief  of  the  gods,  Hetlinkijast,  and  fire,  having  by  his  arts  caused 
the  sun  and  moon  to  take  their  places  in  heaven ;  and  brought  them  also  the  flsh  Oolucb. 

"  The  Haidah  say  that  Chimose  floating  in  the  ocean  ov  rsets  the  boats  ;  and  the  Maboya  (of  the  Caribees),  in  the  Antilles,  have  a  similar 
superstition.     In  Oregon,  Cinmo  Cimo  is  said  to  dwell  in  the  earth. 

"  According  to  the  Ahts,  the  nobles  dwell  in  a  long-house  in  Quawtcaht's  blessed  land,  and  those  who  have  fallen  in  battle,  in  another, 
while  the  rest  go  to  Cha^  her  under  the  earth  (Sproat).  Sickness  (my-yalhi)  is  sent  by  Tuotooch,  and  is  icen  floating  in  the  air,  as  it  was  by  the  seeress 
of  Prevorst. 

"  Among  the  Thlinkiths  the  Jekh,  or  demons  invoked  by  the  .Tetli  (magicians)  are  divided  into  the  "upper  ones"  or  Khijekh,  the  souls  of 
the  brave  in  the  northern  light ;  into  Takhijekh,  or  those  that  appear  in  the  forms  of  land-animals ;  into  Takahnku  or  deceasi'd,  who  have  to  travel  a  road 
made  marshy  with  tears ;  and  into  Tekijekh,  sea-spirits,  who  assume  '  -rnis  of  the  marine  animals.  T'le  guardian  spirit  l.lekh)  of  any  one  is  summoned 
by  a  rattle,  and  if  theinvoiitor  is  impure,  the  spirit  abandons  or  de^  .ys  him.  In  popular  superstition,  the  soul  of  a  child  appeared  to  its  mother,  because 
her  excessive  weeping  disturoed  its  rest. 

"  In  Sitka  the  head  of  the  deceased  is  kept  in  a  box,  and  the  rest  of  the  body  is  burned  from  the  belief  that  a  piece  of  the  flesh  gave  to 
the  person  who  possessed  it  the  power  of  doing  what  mischief  he  pleased.     The  body  of  a  shaman  is  interred  only  (Lisiansky). 

"^  The  body  is  put  into  the  coflin-box  (sa-tling-un),  and  stored  away  in  a  covered  shed  called  the  tomb-house  (sa-tling-un-nai).  Among  both 
the   Haidahs  and   the  Tshimsians  the   dead  were   also   formerly   burned  (Dawson). 

"  The  Aleuts  place  their  dead  in  brightly-painted  boxes,  and  suspend  them  above  the  ground.  At  Mount  St.  Elias  the  head  is  severed  from 
the  body,  and  hung  up  in  a  box,  over  the  coflin.  In  other  places  also  headless  trunks  are  found.  Accoiding  to  Marchand,  the  tombs  or  mausoleums  in 
Queen  Charlotte  Island  have  a  great  resemblance  to  the  morals  in  the  islands  of  the  Paciflc.  With  the  H.  idali,  the  posts  called  kekhs  stand  Iwfore  every 
house;  while  the  khat  are  erected  in  memory  of  the  departed.  In  .Vniiudyi.litych|)nck  the  men,  after  taking  a  tweat-hith,  with  mournful  chants  in  honor  of  the 
deceased,  join  in  a  funeral  banquet  (Ghisunuw). 

"  Among  the  T.kuli,  a  widow  must  lie  on  the  funeral  pile  of  her  dead  husbaiul  until  it  bin  fully  burst  into  flame,  and  must  then  bear 
his  ashes  about  with  her  in  a  basket,  and  bcc'omes  i!'e  slave  of  his  kindred  for  three  years,  at  the  end  of  whi'h  time  a  feast  is  held  and  the  ashes  buried 
under  a  post,  after  which  she  is  free,  and  may  marry  again.  Among  tlii  Quakeolh  a  widow  carries  the  ashei  of  her  dead  husband  for  three  years.  On  the 
Congo,  the  soul  of  the  departed  is  supposed  to  cling  to  the  back  of  the  widow  until  washed  off  by  the  Gangii. 

"  With  the  Haidah,  the  Skaga  at  his  death  is  not  boxed  up  and  <lepo8ited  in  little  houses  \'\  the  immediate  vicinity  of  the  village,  but  re- 
moved to  some  distance,  in  some  instances  to  a  place  designateil  bj  himself  before  death.  The  bodies  of  medicine-men  do  not  decay  like  those  of  others 
leaving  only  the  Ijones,  but  dry  up  without  decomposition.  In  ti.e  search  for  relics,  the  bodies  of  martyrs  were  recognized  by  being  found  undecayed  when 
disinterred. 

'♦  Among  the  Haidah,  u  medicine-man  is  entitled  to  take  from  the  grave  of  his  predecessor  any  of  his  peculiar  projwrties. 

"  The  Kenayans  hold  that  a  man,  while  still  living  in  the  world,  may  glide  into  the  realms  of  the  dead  in  the  interior  of  the  earth,  and  tiai  rerxi 
(WrangcU).  The  Aleuts  say  that  many  dwell  in  the  under  world,  ur  Sitchugikh  Kjuudah,  and  in  the  up[M'r  world,  or  Akadan  Kjuudah.  In  British  Columbia  the 
kingdom  of  shades  lies  in  the  west,  and  is  ruled  by  benevolent  deities.  The  Tchiglit  hold  that  Innulit,  the  land  of  souls,  lies  in  the  ocean.  Tornrark  dwells 
upon  the  earth,  and  Anerne-aluk  in  heaven. 

"  The  Aleuts  believe  that  the  souls  of  the  departed  accompany  their  descendants.  The  Thlinkiths,  that  of  the  yek  or  spirits,  the  takeeyck  (land 
spirits)  and  tekeeyek  (sea  spirits),  are  the  souls  of  three  who  died  a  natural  death,  and  dwell  in  Takanku  ;  while  the  Keeyek,  or  "upper  ones."  who  have  fallen 
in  battle,  dwell  in  the  north,  and  are  connected  with  the  northern  light  (Bancroft).  According  to  the  Eskimos,  they  play  ball  by  the  northern  light.  Even  in 
Roman  .unes  this  was  thought  to  give  light  to  the  dead  in  the  north, 

"  Beside  Sun-i-a-llai-dus,  or  8ha-nung-i-tlag-i-dn»,  the  deity  of  the  Haidah,  there  is  also  a  rcogni/.ed  prirciple  of  evil,  called  Hai-de  lana.  or  "chief 
of  the  lower  regions,"  in  the  form  of  a  certain  inhnbilant  of  the  sea,  believed  to  be  the  killer-whale  (orca  aler).  Indians  who  lose  their  life  by  drowning  are 
taken  po»s.jssion  of  by  the  (wwcr  of  evil,  and  are  turned  into  beings  like  hinnelf,  under  his  chieftainship.  Those  killed  in  battle,  or  even  noncombatanis 
accidentally  killed  during  a  fight,  go  at  once  to  the  country  of  Sun-i-i-tlai-dns.  which  is  supposed  to  be  a  happy  region.  The  spirits  of  those  who  die  from 
disease,  or  in  the  course  of  nature,  become  latent,  or  pass  into  an  i!l-ileHncd  Hades,  but  are  from  time  to  time  recovered,  rctiiining  to  this  world  as  the  souls  of 
new-born  children  in  the  tribe  to  which  they  formerly  belonged.  This  new  bittli  may  occur  in  each  case  Ave  successive  times,  but  aft.r  this  il  soul  is  annihihiled 
"  like  the  earth,  knowing  nothing."  The  Skaga,  or  medicinemen,  profess  to  be  able,  by  means  of  dreams  or  visions,  to  tell  in  the  person  of  what  child  such  a 
one  formerly  dead  hns  returned  (Dawson).  The  Kolosches  hold  that  it  is  not  lawful  to  hunt  bears,  because  the.  souls  of  the  di  parled  mostly  appear  in  that  form. 
The  number  of  successive  new-births,  according  to  the  Pythagoreans,  was  the  sacred  seven.      The  (Jelts  also  Ix^ld  that  they  recurred  in  a  closed  eyerie, 

"  In  Collfornia,  at  the  feast  of  the  dead,  in  February,  disguised  men  run  about  the  woods  with  Hielironds,  while  the  mourners  hold  a  fast  (Kosiruniilonow) 
The  N  cobar  Islanders,  when  chasing  from  one  to  another  the  souls  that  are  lo  bi^  .Iriven  ,iw»y,  often  get  excited  to  the  point  of  war,  thus  increasing  Ihe  number 
of  souls.  When  the  mlmbitants  have  left  their  village  to  dwell  in  huts  and  perform  the  -.criflce,  Tumalinga  siloko,  the  cry  of  the  bird  inanguni  gives  the  signal 
to  maskers,  who  tun  around  driving  out  the  souls  to  be  purified  in  the  Minnahnsaa  (D'.derich).  The  feast  of  tabernacles  (Chag-hn-sjukknth)  of  the  Hebrews  cln„il 
with  "  the  day  of  joy  in  the  law,"  in  which  the  holy  books  were  read  to  the  people,  and  then,  with  meat-offerings  and  drink-offerings,  the  scapegoat  was  sent  forth 
followed  by  a  torch-dance, 

10 


forth, 


"  AmonK  tlio  Konjngs  the  liousn  of  n  dcnd  mnn  in  torn  down.      Among  the  I'eriivinnx,  formerly,  it  wiw  wiillcd  up  for  liW  ii»p. 

'"  At  SlioiilwiitLT  Hay,  by  nieiiiiK  of  tim  nmnioki',  a  charm  of   the  mi'iiu'incnicti,  the   iiicmnichwi'  (ilnid   mill)  arc  (Irivcn  away  from   the  sick,  atl 
rnmmunirnllon  with  the  tonn'iiiawax,  or  familiar,   wlio  burn  the  Skokern  or  evil  8|iirit  (Maync  and  Swan). 

"  TliB  Kenayann  will  not  allow  tho  name  of  the  dead  to  be  s|M)ken  in  the  presenre  of  his  near  kindred.     Ho  in  Hil)eria  and  Australia. 

"  What  happeim  to  full  under  the  table  at  a  niea  is  nearly  everywhere  left  for  the  Npirits.  A  «imilur  <UKtoni  is  known  in  the  Haltie.  The  jjhosts, 
or  ejiunnu  of  the  Wnfa,  whistle  like  the  Inniilit  of  the  Kskimos  (I'etitot),  or  like  the  poor  souls  in  Hades.  At  the  "Universal  Ucscue,"  in  China,  the  two  apart- 
ments at  the  end  of  the  house  are  devoted  to  the  important  use  of  bathiud-'ooms  for  male  and  for  female  spirits  (l)oolittle).  So  in  Peru,  at  the  feast  of  souls, 
the  mummies  were  bathed  before  they  were  plared  at  the  table.      At  Sanios,  at  the  leetisterni\im,  ,Iuno  was  plaeed  on  a  eoueh,  with  u  vessel  of  water  in  her  hand. 

"  The  people  adored  Tanausis,  a  dead  kini{  of  the  (letie,  anions  their  (rods  (.lornandes).  So  everywhere  the  demigods  were  revered  as  men-gods 
or  god-men.  In  the  colonies  the  founders  wee  revered  as  heroes.  The  "two  splendors"  which  (iil'iBSory  Na/.ian«(  n  designates  as  "steadfast,"  on  account  of 
Ileosphoros,  preceded  the  nuiteriai  visible  world,  and  then  the  combination  followed.  The  Inimr,  which  belongs  to  the  iiidiiet,  has  authority  in  the  house  an  a  I'lr, 
and  becomes  a  haunting  appailtion  as  a  lurm  (Apukiusj,  like  Sisu,  Kla.  etc.  Aurelius  says  that  maniirii  signiWes  "the  good  ;"  whence  the  deities  are  called  mniieM, 
that  is,  "good,"  by  those  who  revere  them,  on  account  of  the  fear  of  death  ;  just  as  iinmanf  is  used  of  those  who  arc  by  no  means  good  (Festus).  ^-Elius  Slilo 
says  that  tiidiiui  signifies  "the  good."  The  ilii  nminn  are  so  called  by  the  augurs,  because  they  believed  them  to  permeate  {miimiri\  all  things  ;  and  they  called  them 
upper  and  lower  gods  (Festusj.  Among  the  Kurnai,  the  lliraark.  after  initiation  by  the  Mrarts,  hold  lonverse  with  tire  spirits;  as  at  Tnrra,  the  (iarddis  profess 
to  learn  corroboree  songs  and  dances  from  departed  spirits  (Killin).     The  muila-mullung  of  the  Kurnai  heal  diseases  by  means  of  incantations  (llowilt). 

"  The  llaidah  erect  the  carved  posts  called  Keeh  at  the  doors  of  their  houses,  and  those  called  Chat  in  memory  of  the  dead. 

"  Called  upon  by  warriors  tho  Pravashi  would  Hght  against  the  enemies  (according  to  tliu  Arasta),  as  also  tho  ancestors  of  the  liautur  (Ajax  of  the 
Locrians,  and  others.) 

"'  According  to  liobcck,  the  T/i(r<iT(irn(»(-  were  the  ancestors  before  the  great-grandfather ;  and  only  father,  grandfather,  and  great-grandfather  were 
included  in  the  designation  ■juriii:.  "They  say  that  the  winds  were  the  rji/nwiini/iK;  of  the  people"  (Suidi!'^;.  After  i,  nuirriage,  an  offering  was  nntde  to  the  rpiroirrirn^jfr 
to  obtain  children.  According  to  Urazilian  tradition,  the  child  proceeds  wholly  from  the  father,  receiving  nutrition  indeed  and  birth  from  the  mother,  but  nothing 
more.  Among  them  a  father  calls  his  son  laini  and  a  ilaugliter  tiiijini,  while  the  mother  calls  her  child  of  either  se.x  menbim.  The  children  of  the  prisoners  of 
war  who  ginird  the  women  in  lira/.il  are  fattene<l  anil  devoured  at  the  cannibal  feast  called  Cuidiamenbira. 

"  The  souls  of  the  Tahis  and  their  kinsmen  go  to  join  those  of  their  ancestors  near  Kouautzl,  and  those  of  tho  Alistchimis  piLss  into  an  inferior  clysium 
called  Pin-Pauloa,  under  the  rule  of  the  genius  Isniitz,  according  to  the  tradition  in  N'ootka.  The  souls  of  the  chiefs,  who  arc  |ilaced  in  boxes  and  hung  from  trees 
on  the  mountain,  have  control  of  the  thunder  and  the  rain,  by  means  of  which  they  display  tlieir  anger  or  their  good-will.  If  the  chiefs  observe  the  precept  of 
abstemiousness,  tlieir  souls  in  the  other  world  share  the  fate  of  the  .Mistchiinis.      The  slaves  are  buried  (Koipiefeuili, 

•"  To  the  sister  who  had  partaken  the  grace  of  the  revelations,  the  soul  was  exhibited  in  a  vision  in  bodily  form  ;  and  the  spirit  was  visible,  not  a 
hollow  and  empty  thing,  but  allowing  itself  to  be  held  fast — delicate,  like  light,  and  of  the  color  of  air  iTertullian).  The  spirits  of  the  spiritists  are  so  materialized 
that  they  may  be  beaten,  as  has  often  been  demonstrated  at  the  exposures.  According  to  the  nattinil  school  of  philosophy,  a  determining  and  psychical  principle 
works  in  the  organic  process,  but  tirst  in  a  latent  maiinir — that  is,  in  the  vegetable  stage  this  principle  manifests  its  activity  outwardly  in  exciting  chemical  action 
and  in  the  evolution  of  complete  products,  while  in  the  life  of  sensation  of  iiiiiin:ils  it  allows  its  inward  operation  to  piuis  out  into  the  life  of  consciousness.  With 
Aristotle,  the  soul,  .as  /iHi/rliH  and  tHltle.ltriii  of  tho  body,  operates  in  the  vegetative  way,  but  from  without  the  nou»  joins  it,  as  an  ideality  from  the  other  world, 
made  subjectively  objective. 

■•  According  to  Peter  (Jomestor,  the  magician  t'yprian  carried  three  demons  in  a  little  box  of  ivory,  and  sent  them  forth  at  pleasure. 

"  Sickness,  among  the  .Makali,  is  sup|)i>8ed  to  be  the  work  of  a  shookoom  or  demon,  who  enters  the  mouth  when  drinking  at  a  brook,  or  pierces  the  skin 
while  bathing  in  salt  water.  It  assumes  the  form  of  a  little  white  worm,  which  the  iloirtor  extracts  by  means  of  manipulation.  When  the  doctor,  consecrated  by 
the  tamllnawas,  or  formerly  by  the  Ciiremony  called  Ka-haip,  has  worked  enough,  he  will  then  try  to  catch  the  shookoom  and'Si|Uee7.e  it  out.  If  he  succeeds,  he  blows 
through  his  hand  toward  the  roof  of  the  lodge.  The  meiliciiuvmitn  of  the  llaidah  sometimes  profess  to  catch  the  soul  of  one  about  to  die.  Among  the  Tacullis,  the 
priest-wi/.ard  looks  through  his  lingers  toward  the  breast  of  the  dead  man,  and  blows  the  soul  toward  heaven,  or  hamniors  it  into  the  head  of  a  kinsinan. 

"  When,  after  an  incantation  at  the  proper  time,  the  heail  is  stricken  olT,  the  soul  of  a  man  changes  into  a  Plii  Kahang,  and  that  of  a  woman 
into  Phi  Kasu,  according  to  the  Siamese  ;  and  these  souls  can  bo  caught,  like  the  souls  tliittering  about  among  the  Chimsyas. 

"  Slaves  (elaidi)  among  tho  llaidah  are  sometimes  killed  and  buried  under  the  corner  post  of  a  new  house  (Dawson).  On  Kadiak  slaves  are  sacri- 
flced.  The  Prussians  buried  with  the  Supan  his  horse  and  his  hounds,  that  he  might  be  provided  for  riding  and  hunting  in  the  other  world  (Urunau).  In  the 
Suttee  the  widow  is  burned  with  hor  husband's  body. 

"'  The  llaidah  hold  interconrso  with  the  tribes  akin  to  the  Massett,  by  means  of  the  language  of  the  Quacotts.  Words  caught  from  Euroi>ean 
traders  have  been  introduced  into  the  Chinook  jargon. 

"  The  dentalium  shells,  used  as  money,  came  from  the  Kailjak  and  .\leuts  on  the  Columbia  Uiver.  The  amber  cast  up  on  the  island  Ukamok 
was  bartered  at  Bristol  liay  and  on  the  river  Niischagak.  The  dentalium  shells  are  used  in  trade  by  the  Kutehin  or  l.oucheiix  ;  and  the  Ilaiqua  shells,  also  so 
used,  come  from  Nootka  Sound.      In  Nootka  the  shells  obtained  from  the  Aiti/.zart,  and  called  !fe-waw,   pass  as  money  (.lewitt). 

"  The  Kellabella  or  llcllaeimla  on  the  Salmon  liiver  promised  to  construct  a  steamship  on  the  model  of  ours,  black,  with  painted  ports,  decked 
over,  and  paddles  painted  red,  and  had  Indians  under  cover  to  turn  them  round,  while  the  steersman  was  not  seen.  But  the  machinery  bafHed  them;  though 
this  they  thought  they  could  imitate  in  time  (l)uun).  Among  the  lliiiilah.  many  of  the  ligiires  employed  by  the  priests  are  dolls  with  jointed  limbs.  I'pon 
the  table  was  placed  a  larva,  or  movable  skeleton,  which  was  jointed  so  as  to  take  various  postures  (I'etronius).  The  s|H!aking  doll  at  Skidegale  was  composed 
of  two  pieces  of  wood,  the  Iront  one  carved  to  represent  a  grotcsijue  face,  with  a  large  open  mouth  with  projecting  lips.  The  two  pieces  had  been  neatly 
joined,  a  narrow  slit  only  remaining  within  the  neck,  and  serving  for  the  pa.ssage  of  air,  which  thus  impinging  on  a  sharp  edge  at  the  back  of  the  cavity 
representing  the  mouth,  makes  a  hollow  whistling  sound.  To  the  neck  is  tied  the  orilice  of  a  bladder,  which  is  lilled  with  some  loose  elastic  substance,  such 
as  coarse  grass  or  bark.  On  sipiee/.ing  the  bladder  i-harply  in  the  hand,  n  note  is  proiluced,  and  on  relaxing  the  pressure  the  air  runs  back  silently,  enabling 
the  sound  to  be  made  as  freiiuently  as  desired  (Uawsoii).  Compare  the  Peruvian  nijliulore:  "The  bowl  or  trough  is  of  different  shaj-s  (among  the  Clatsops)  : 
sometimes  round,  semicircular,  in  the  form  of  a  c'anoe,  or  cubic,  and  generally  dug  out  of  a  single  piece  of  wood  ;  tlie  larger  vessels  having  holes  in  the  sides 
by  way  of  handle,  and  all  executed  with  great  neatness.  These  arc  used  for  boiling  by  putting  hot  stimcs  into  the  \v.aer  (Lewis  and  Clarke).  The  Cathlainah, 
opposite  to  the  Seal  Ivlaiids,  seem  more  fond  of  carving  on  wood  than  their  neighlmrs."  In  Oregon  the  pillars  sup|H)rting  the  roofs  are  ornamented  with 
curious  Hguies.  At  each  end  of  the  boats  used  by  the  Clatsops,  are  iwdestals  formed  of  the  same  solid  piece,  on  which  are  phicecl  strange  giotesque  figures 
of  men  or  animals,  rising  sometimes  to  the  height  of  live  feet,  and  composed  of  small  pieces  of  wood,  Hrmly  united  with  great  ingenuity  by  inlaying  and  mortis- 
ing,  without  A  spike  of  any  kind.     Besides  rattles  and  clappers,   they  have  flutes  of  various  kinds. 

"'  With  respect  to  carving,  and  a  faculty  for  imitation,  the  tjueen  Charlotte  Islanders  are  eipiul  to  the  most  ingenious  among  the  Polynesian 
tribes  (Schoulerl.  There  is  not  an  Indian  of  the  Dene  or  Dindjie  capable  of  executing  such  designs  as  those  of  the  Tehiglit,  on  the  .Mackenzie  (Petitotl.  Some 
stone  saucers  obtained  by  the  expedition,  although  not  free  from  the  suspicion  of  borvowed  ideas,  serve  to  remind  us  that  genius  is  not  the  exclu.sive  off- 
spring of  civilization  dickering).  The  Indians  in  Washington  Territory  were  not  wanting  in  skill,  although  they  were  far  b"liind  tho  northern  races,  whose 
ingenuity  is.  in  (act,  extraordinary  among  savages  (dibbs).  What  was  most  surprising  (at  C'ox's  Strait,  Queen  Charlotte  Islands)  was  to  see  paintings  and 
carvings  everywhere  among  a  |ieople  of  hunters  (.Marchand). 

"  "The  Ilydahs  excel  all  other  tribes  of  the  red  men  in  aiti.'lic  skill,  especially  in  carving.  Physically  they  are  a  liiitr  race  than  is  anywhere 
to  be  seen  on  the  North-.Vmeriean  continent"  (Urowii). 

"'  Among  the  Tchimsian  at  Port  Simpson  most  of  the  carved  posts  have  been  cut  down  as  missionary  influence  spread  among  the  people  (Dawson.) 
••  (lold  bracelets  of  elegant  design,   busts  of  slate  and  ivor\.  and  designs  for  iron  railings    to  public    buildings    in   Vancouver's  Island,  have    Iwen 
executed  by  the  llydalis.      Kngravings   of   Assyrian  sculptures   in  the    I Ihittnitnl    lAii.duii    Xiwh     have  served  them  for  copies  cf    these  objects  in  slate    (Brown). 
According  to  Marchand    (17th  century),    the  picluies  called  Caniak  on  Ihe  Queen  Chailotte  Islands,  reiiresenteil  vaiious  parts  nf  the  body. 

""  According  to  Plutarch,  Hgures  hung  up  to  avert  witchcraft  weie  efficacious,  bv  drawing  the  hurtful  magic  glance  upon  themselves  through 
the  singularity  and  ludicrousiiess  of  their  appearance.  The  oteilln,  or  suspended  images,  must  liuve  been  masks  wi'.li  a  proliuigation  representing  the  trunk,  to 
which  an  ilhyphallus  was  appended,  either  as  the  symbol  of  (ruitfulness  or  as  a  potent  cnnnlercharm  against  magic  of  all  kinds  (llottiger).  The  puppet 
of  the  Mania   was  hung  to  tho  doors  to  prevent  defllemenl. 

'"■  In  Ileliodorus,  the  daughter  of  Kulasiris  falls  sick  in  consci|ueiice  of  an  enviu.i8  glance.  Alcibiades  avoided  theatrical  performances,  lest  his 
beauty  should  draw  upon  him  the  evil  glance  of  envy.     Plutarch  says  that  envy  envenoms  the  hiok. 

' Kvil  eyes"  are  envious  or  malevolent  ejes  ((iriinm),  and  in   Bavaria,   "envy"  (verneiden)  is  the  evil  eye. 

"'■'  Witches  bewitch  cattle  by  casting  an  evil  eye  upon  them  while  muttering  a  spell.  According  to  Democritus,  the  evil  eye  docs  harm  by  ;he  inW.i  or 
"  images"  that  proceed  from  the  eye  of  the  envier. 

'""  Ethnological  comparisons  must  take  the  widest  scope  for  their  basis,  but  must  not  be  followed  out  too  far,  as  the  similarity  resulting  from  a  psycho- 

11 


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IciKiiiil  liiw  soiin  l(w('»  itH  K'-'niTftl  im|)<irhiii<T  in  viiriiitions  of  lixiil  (irijtiii.  Koriiic  rlv,  in  wimt  wii»  callcil  worlil-hisrory,  niw  liiiil,  on  llic  cuntriiry.  n  very  niirniw  lm»iM, 
mill  Ji  prulonKi'il  i'\t('nsi(m  of  till' il('vrl(i|inic'nt  ;  iinr)  thin,  liandli'il  tiMi  liiiHlily  in  the  <iiin|mralivc  miinncr,  witliiiut  any  niiMinnri'mi'Ml  In  iiili'rpdsi'  a  rliick,  liil  to  tin) 
Bli(;lit  ri'snItH  of  Nynilxiliiim.  Only  after  tlu!  piininry  pointii  of  view  Imvc  liirn  !irnilv  cutaliliHlHil  liy  clliniial  pHyclinliiKy,  after  an  elementary  survey  of  tlic  xurnifi  tif 
tlioii^'lit,  can  the  xtudy  of  the  prucenses  of  Kfowtli,  as  the  ereationi;  of  liifjiher  nilt  re  make  their  appearanee,  lie  earrieil  on  in  n  profltalili*  manner. 

"■■  "Calliphanefl  reportH  that  beyond  the  NaBamonen  and  the  Machlyii'  their  neighliorn,  there  are  the  anilrogyni  of  doidil  nex.  Arintotle  adds  that  their 
ri^lit  hreant  is  that  of  a  niiin,  and  the  left  that  of  a  woman  ;  and  Islf^onux  and  Nymphodorns  assert  that  in  Africa  there  are  also  certain  families  of  enchanters  at  whoso 
praises  the  Hocks  perish,  trees  wither,  and  children  die.  Isigonns  adds  that  there  are  men  of  the  same  soit  anion);  the  Trihalli  and  lllyrians,  who  licwitch  by  a  look, 
and  kill  those  whom  they  xaze  at  steadily,  especially  if  with  an^ry  eyes  ;  and  that  young  persons  suffer  more  readily  than  others  from  their  looks.  What  is  more  re- 
markable is  the  fact  that  they  have  two  pupils  in  each  eye.  Of  the  same  kind,  Apollonides  says,  arc  certain  women  in  Hcythia,  called  llilhia'.  I'liylarcliiis  assorts  that 
in  Poiitus  the  race  called  Thibii,  and  many  others,  arc  of  the  same  kind,  and  they  have  In  one  eye  a  double  pupil,  and  in  the  other  the  flgiire  of  a  horse.  Moreover, 
lie  says,  they  cannot  sink  in  water,  even  when  weighed  down  with  their  garments.  Damon  mentions  a  race  not  unlike  these  in  India,  whose  sweat  causes  all  bodies 
that  touch  it  to  waste  away.  Among  Uoman  writers,  t'icero  is  an  authority  for  the  fact  that  all  women  everywhere,  who  have  double  pupils,  can  injure  by  a  look. 
So  it  seems  to  have  been  the  pleasure  of  nature,  when  she  had  given  men  the  bestial  habit  of  feeding  on  human  Hesh,  also  to  cause  poisons  to  be  piodiiced  in  their 
bodies,  and  in  the  eyes  of  some,  that  there  might  be  no  evil  thing  of  which  man  had  not  Jt  share.  Not  far  from  Home,  in  the  country  of  the  Falisci,  there  are  a  few 
families  called  Ilirpi ;  and  these,  at  a  yearly  sacrifice  to  Apollo  on  Mount  Soracte,  walk  upon  a  bla/.ing  pile  of  wood  without  being  biirncil  ;  on  which  account,  by  a  |)er- 
petual  decree  of  the  Henale,  they  are  exempted  from  military  duty  and  all  other  public  burdens.  There  are  persons  who  have  sninethlng  wonderful  about  parts  of  their 
bodies,  as  in  the  case  of  King  I'yrrhus,  the  great  toe  of  whose  right  foot  cured  by  a  touch  those  alTected  with  disease  of  the  spleen  ;  and  when  his  body  was  burnccl, 
this  to(!  remained  iinconsunied,  ami  was  placed  in  a  shrine  in  the  temple.  Hut  especially  do  India  ami  the  regions  of  Kthiopia  abounti  in  wonders"  (Pliny).  Among 
the  Ilechiians  everything  unusual  and  therefore  remarkable  is  called  "  pekii"  or  fetish  ;  and  they  have  a  custom  of  casting  lots  (pekuli.in),  made  of  the  astragali  of  sucli 
animals  as  have  been  born  in  an  unusual  manner  or  are  in  some  other  way  extraordini.ry  (Merensky).  In  Biani,  when  unbiirned  masses  are  found  in  the  funeral  pile,  these 
arc  supposed  to  be  the  magic  substance  that  produced  ilcath. 

""  In  the  Peloponnesus  the  face  of  a  newly-born  Infant  is  veiled  by  the  midwife  to  screen  it  from  the  evil  eye.  In  Itimie,  besides  the  bulla,  or  heart- 
shaped  ornaineiit,  worn  until  the  assumrtitm  of  the  tttffit  ririlif  as  a  protection  against  witchcraft,  boys  also  wore  an  amulet  of  a  crescent  shape,  called  lunula  (Macro- 
bius  and  Plantns).  When  women,  visiting  a  mother  who  has  lately  borne  a  child  (in  Prussia)  on  looking  at  the  infant  say  nothing  more  than  "  It  is  a  tine  cliihl," 
they  believe  that  it  has  been  overlooked  and  will  pine  away  ((jlunau). 

'"^  Bee,  a  UKtnstrous  idol,  was  figured  on  the  heail-rests  of  the  Kgyptians,  to  protect  sleepers  against  the  evil  genii  (Pierret).  The  evil  eye  producea 
disease  in  men  and  animals,  especially  headache,  plica  polonica,  and  lameness,  and  even  death  (Wuttkc),  According  to  (iernian  poyiular  auptratition,  it  uorka 
most  energetically  on  sleepers, 

""  The  evil-eyed  can  prevent  the  hurtful  effect  of  his  glance  by  directing  it  against  some  lifeless  thing.  Stigandi  ruined  a  grassy  plain  by  his  look, 
and  Svanhilde  was  protected  from  the  horse  by  her  "sharp  eyes."  According  to  I'hitarch,  Artemis  at  Pelline  with  her  glance  caused  the  fruits  to  fall  off  and  the  trees 
to  wither.     Malevolent  beings  poison  with  tlieir  look  (Oodelnmnn). 

""  "  Home  persons' eyes  ari' very  offensive  :  uoii  /MnimiH  dicirr.  iimiir.  There  is  nliijuiil  iliriniiiii  in  it,  more  than  every  one  umlcrstands"  (.\ubrcy). 
finiTfino'ffe,  **to  fascinate,"  relates  to  evil  eyes.     The  evil  eye  in  Naples  is  vw\Wi\  jrttitturii, 

""  When  good  men  have  the  evil  eye,  they  can  heal  the  injury  by  a  second  look,  according  to  a  superstition  in  Oldenburg. 

'""  In  Bohemia  it  is  believed  that  one  can  ac(|uire  the  evil  eye  by  finding  in  a  churcliyard  an  old  coflin  plank  with  a  knot-hole,  and  using  this  to  look 
through.     See  the  explanation  of  "elf-bore"  in  Jamicson. 

"°  In  the  Tyrol  it  is  said  that  women  whom  the  devil  has  branded  with  his  seal  (a  goat's  foot)  receive  the  power  of  the  evil  eye. 

'"  According  to  Boguet,  witclics,  who  usually  have  red  and  bleared  eyes,  show  two  pupils  in  each  eye.  The  Illyrian  witches  bewitched  tlmse  at  whom 
they  looked,  and  killed  them  if  the  gaze  was  prohmged.  There  were  witches  in  I'ontus  who  had  two  pupils  in  one  eye  and  the  fignre  of  a  horse  in  I  he  other.  In 
Italy  there  were  witches  who  with  a  single  look  could  eat  the  heart  out  of  a  man  or  the  inside  out  of  a  cucumber  (Mignc).  A  Spaniard  had  an  eye  so  nnilignant  that  if 
he  looked  steadily  at  the  windows  of  a  house,  every  frame  in  them  cracke<I.     The  Scotch  also  fear  what  they  call  the  evil  eye. 

'"  Among  the  Aleuts,  girls  at  their  menstrual  periods  must  wear  a  broad-rimmed  hat,  in  order  not  to  pollute  the  sky  with  their  look.  In  Lauenlnirg, 
if  any  one  while  going  round  the  altar  looks  around,  whatever  he  looks  upon  will  splinter  (Wuttke). 

"'  "I  know  not  what  eye  bewitches  my  tender  lambs"  (Vergil).  When  cattle  arc  sick,  they  say  "an  evil  eye  has  done  it"  (Orimm).  The  evil  eye 
of  old  women,  Jews,  etc.,  causes  men  and  cattle  to  pine  away  or  die,  and  sometimes  affects  fruit  trees  and  crops  in  a  similar  mainnir  (Wuttke).  In  Ouiana,  before 
attemi)ting  to  shoot  a  cataract  for  the  first  time,  or  on  the  first  sight  of  anj  new  place  ;  every  time  a  sculptured  rock  or  striking  stone  or  mountain  is  seen,  the  Indians 
avert  the  ill-will  of  the  spirits  of  such  places  by  rubbing  red  pepjier  (capsicums)  into  their  eyes,  to  avoid  attracting  the  attention  of  the  malignant  powers.  The  Tiha- 
rangi  ("those  who  have  clear  eyes")  fast  with  such  rigor  for  a  year  that  their  faces  become  emaciated  and  haggani.  Then  a  juice  is  expressed  from  ciTtain  acrid  herbs 
and  dropped  into  their  eyes.  They  imagine  that  in  everything  there  is  a  spirit  whicli  sometimes  becomes  offiuidcd  with  them,  and  afflicts  them  with  vaiious  evils  (I)e 
Matha). 

•  A  death  by  small-pox  in  Scotland  was  attributed  to  the  evil  eye  in  Dalyell's  time,  who  adds,  "  There  is  now  a  woman  in  the  lowlands  whose  look, 
according  to  her  neighbors,  curdles  milk,  makes  the  goats  barren,  and  sometimes  even  kills  cattle"  (v.  Mignc). 

'"  "  Burning  eyes"  (urentes  ocluos),  Persius  calls  them.  They  "  over.ook"  by  witchcraft.  So  the  jettatura,  or  sionhverilng.  They  may  be  averted 
by  exhibition  of  ihcfimeiniiiii.     In  Japan  the  xemi,  or  evil  look,  is  a  s<|uinting  giance. 

"•  The  evil  eye  is  often  congenital,  but  may  lie  obtained  by  special  magic  formulas  (Wuttke).  In  Bohemia  it  is  often  said  that  one  has  an  evil  look 
when  he  gives  another  a  dark  pidelong  glance,  or  looks  at  him  with  unwashed  face,  or  (in  Carinthiai  fixes  a  staring,  envious  look  upon  him.  The  eyebrows  are  conse- 
crated to  Juno  as  Lueina,  because  it  is  through  the  eye  that  we  enjoy  light  {liire/riiiiutn;  Festus). 

'"  The  sacred  eye,  or  eye  of  Horns,  was  expressed  in  hieroglyphics  by  the;  word  owlju,  signifying  "  safety."  It  plays  a  great  part  among  Egyptian 
talismans  ;  and  the  anmlets  in  the  form  of  the  oudja  are  innumerable  (Pierrot).  The  eye  of  Osiris  or  symbolic  eye  (ula)  was  generally  given  to  that  deity  and  to  Ptah 
when  under  the  emblem  of  stability  (Wilkinson). 

'"  Just  18  the  words  which  signify  magic  :  ihamvm,'  (T(i„/ya(Kavroi.),  fiueinum  (jintfuriiii)  also  designate  the  remedy  and  counter-charm,  so  the  evd  eye, 
whose  influence  is  feared,  is  itself  employed  as  an  amulet.  "  Those  who  are  said  to  fascinate,  and  to  have  a  fascinating  (,j,iwnini)  eye"  (Plutarch).  "  When  he  flies 
from  the  dog-eyed  gods  of  the  avenging  fates  to  the  image  of  Pallas,  she  scares  away  the  hideous  dragons,  spreading  her  shield  over  his  bend  "  (Euripides). 

""  In  the  Vedic  marriage-ritual,  one  must  look  upon  the  bride  with  friendly  and  favoring  eye,  nn  she  is  led  around  veiled  to  avoid  the  evil  look.  In 
Oldenburg  he  will  win  at  play  who  lets  some  one  who  has  a  "  good  look"  see  his  cards. 

'"  In  Leipzig  Ijy  "  looking  at"  children,  they  were  i)rotected  from  a  monster  who  drags  them  about  in  bed  (Prietorius). 

'"  Mayului  was  smitten  by  El  Ain  ("  eye ')  with  an  evil  look  ;  wherefore  children  wear  ornaments  of  gold  in  their  foreheads  to  avert  the  glance. 

'"  It  was  believed  that  Pope  Pius  IX.  had  an  e.vii  eye,  and  women  who  knelt  as  ho  passed,  made  under  their  cloaks  a  counter-charm  by  extend- 
ing  the  fore  and  little  finger  and  closing  the  rest.  Wherever  the  Rabbis  turn  their  eye  to  punish,  follow  |)overty  an<I  death,  .•cording  to  Chagiga;  aiid  in 
this  way  many  have  died  by  the  look  of  holy  Rabbis.  The  Tasmanians  believe  in  the  power  of  their  wise  men  to  destroy  numbers  by  a  judicious  employ- 
ment of  the  evil  eye  (Bonwick).  There  is  a  certain  something  which,  even  according  to  the  views  of  the  heathen,  is  to  be  feared,  and  it  is  called  the  evil 
look,  the  unlucky  issue  of  too  great  praise  and  fame.  We  often  blame  that  in  the  devil,  because  he  hates  all  that  is  good;  but  sometimes  we  ascribe  it  to  Ood 
because  he  judges  pride,  exalts  the  humble,  and  casts  down  the  high  (Tertnllian  on  veiling  virgins).  Thot  brings  back  the  holy  eye  of  Ilorus,  taken  away  from  the 
enemy.  Bog,  of  the  Servians,  is  called  Stari  kronick,  the  old  blood-shedder.  Frauenlob  calls  him  "the  old  Friedel."  Dressing  in  skin  (,;,li„i„y)  was  as- 
soiiated  with  eating  raw  flcsl  in  the  DionyPMin  cultus.  The  Ilamefze,  among  the  (Juakuills  in  Vancouver's  Island,  on  whose  masks  a  ak'ull'  is  fastened 
whenever  they  feiuit  in  human  flesh,  fasten  rings  to  those  of  the  Nutlomatla.  The  Brazilians  gave  their  prisoners  women,  whom  they  fattened  for  the 
cannibal   feast  (Coreal). 

"■  111  East  Prussia  it  is  believed  that  the  evil  eye  may  be  averted  if  one  steps  behind  the  dangerous  person,  and  beckons  thrice  behind  hi. 
ba.k  with  the  left  hand,  or  (in  Bohemia)  if  one  rubs  his  temples  thrice,  or  tells  him  to  his  face  that  he  is  harming  us.  One  may  protect  himself  or 
others  by  concealing  bread  and  salt  in  the  clothes.  Children  and  cattle  are  protected  by  a  red  ribbon  around  tlieir  necks  (Wuttke).  In  China  children 
put  on  hideous  masks  on  tile   last  day  of  the  year,  to  secure  them  from  the  dangerous  glance  of  the  small-pox  deitv. 

'"  In  Bavaria  women  made  a  gesture  with  their  hands  to  avert  the  evil  eye,  and  wear  a  coral  fig  or  a  rosary  attached  to  the  bodice  The 
/,„n„um  was  kept  by  the  Vestals,  and  when  it  was  borne  in  procession  crowns  were  worn.  The  linga-dharin  carry  the  linga  in  a  box  called  kosht'ia 
hung  from  the  neck.  Th.  ,leuH  famnm  not  only  protected  young  children  from  witchcraft,  but  the  coii.|ueior  iii  his  triumph  against  "Fortune  the 
butcher  of  glory."  In  Beiachoth  it  recommended,  as  a  j.rotection  from  the  evil  eye,  to  thrust  each  thumb  into  the  opposite  hand  like  the  l,i,m  of  the 
Spaniards,  "The  look  being  draw  .  aside  by  a  diversion,  so  as  to  injure  less  those  who  may  suffer  from  it"  (Plutarch)  The  mere  look  of  the  FIbe  h 
magic  power  like  a  blight;  and  this  in  the  old  tongue  was  called  "intoehan,"  "to  look  grimly,"  in  middle  high  Herman  "entsehen,"  and  to  follow  it  out 
leads  into  the  region  of   morals. 

12 


i.      f  "ij 


\i 


Ll>!   :!.«:ili,l  ?■.'.•  wev,  KBllli-fiv, '!,:■!:, 


PLATE    1. 


Fin.  1.  Umk  called  "  IlainHchuin,"  used  by  the  "ll.imetze"  of  the  Fort  Rupert  Iii.liaMs  at  their  dances, 
etc.  The  face  is  carved  from  wood,  imii.ted  Mack,  red,  and  white,  and  iidaid  with  thin  plates  of  copper  and 
flakes  of  mica.  The  luiHtling  crown  is  made  of  splints  of  whalol.one.  The  three  perf..rate<l  and  one  solid  appeadai,'.- 
on    either    side    are    cut   from  leather.      The    lower    jaw    is    movahle,    an<l    provided   with   a   beard   made  of   tufts  of 

human   hair. 

On  the  nose  of  the  mask  sits  a  kind  of  lu.rse-fly.  with  a  lari,'e  head,  the  winifs  of  which  <an  be  made 
to  flap  by  threads  passing  into  the  interior  of  tiie  mask.  Tlie  fly  nuiy  be  turned  around  a  perpendicular  pefj. 
and    is    made  of    wood,    wings   and    all. 

A  sort  <.f  basket-work  of  bent  slips  of  wood,  on  which  rows  of  short  splinters  of  whaleb<,ne  represent 
hair,  serves  to  «.k  the  holh.w  mask  upon  the  head  of  the  wearer.  The  eyes  are  inserted  in  a  peculiar  manner, 
and    fastened    with    a   thong   of   leather,    and    besi.le   each    is   an   oi)ening   for   the    wearer    to   look    through. 

Fig.  2.  \2a  shows  the  whole  complete.|  Dance-dress  of  a  chief,  consisting  of  a  cap  plaited  of  rushes 
and  covered  with  re.l  flannel,  and  surmounted  by  a  coronet  of  rays  made  ..t  the  nmstaches  of  the  sea-lion.  A 
broad  strip  of  cotton  stutl'  hangs  from  the  hinder  upper  border  of  the  cai>,  reaching  nearly  t<.  the  earth,  and  on 
this   are    fastene<l    rows   ..f    ermineskins   on    little    rods   of   whalebone    (40   skins    in    5    rows)    which    cover    the    back 

of  the  wearer. 

To  tlu'  front  of  the  .ap  is  attacdied  a  mask  caived  ..f  wood,  on  which  a  human  face  is  represented 
with  a  nose  hooked  like  a  bird's  beak,  and  bent  into  the  mouth.  The  eyes  and  nx.uth  are  inlaid  with  iris-shells. 
Below  the  face  is  a  small  human  figure,  holding  a  wolfs  head  by  the  hair,  and  on  each  side  two  s.,uatting  figures, 
one  before  the  other.  Around  the  whole  goes  a  border  of  iris-shells,  and  around  this  one  of  seventeen  squatting 
figures.      The  painting  is  in  blue,  red,  and  black. 

This  costume  is  worn  by  the  chiefs  among  all  the  northern  Indians,  with  the  exception  of  th.  Flat- 
heads,  at  all  their  festivities,  especially  when  one  plants  a  new  post,  or  when  his  daughter  assumes  a  new  lip-stud, 
or  attains  marriageable  age.  The  costume  is  valued  at  forty  blankets;  the  one  here  represente.l  comes  fr..m  the 
Chirasians,  who  live  about  Chatham   Sound  and  on  the   islands,   and   is  called  "Amalaid." 


>i.  Il -UV-I  >■  W  ''•""  Ks  li^Url).  h"  . 


li  Mr'j'i  l>" 


71   . 


PLATE    2. 

Fig.  1.  Hollow  carved  mask  of  wood,  painted  with  black  and  red  stripes,  and  inlaid  with  plates  of 
mica.  The  eyea  and  teeth  are  painted  white,  and  the  eyebrows  and  mustache  made  of  hare-skin.  By  means  of 
a  string  passing  down  through  the  chin,  the  eyes  can  be  made  to  open  and  shut.  This  mask  came  from  the 
Haidat  Indians,  who  call  it  "Ned-sango." 

Fig.  2.  Wooden  maak,  hollow  behind ;  painted  black,  red,  and  white,  and  adorned  with  goose  feathers. 
The  nose  and  eyes  are  of  peculiar  shape.      The  eyes  have  holes  for  looking  through. 

This  mask  is  worn  at  the  mystery  dances  of  the  so-cfllied  "madmen,"  whose  approach  is  avoidad  on 
account  of  their  proclivity  to  throw  stones  and  batter  around  promiscuously.  The  mask  is  called  "  Nutleraitlekull," 
and  comes  from   Nouette,  at  the   northern  extremity  of  Vancouver's  Inland. 

Fig.  3.  Carved  wooden  mask,  with  a  bird's  beak  and  four  small  human  heads.  It  is  painted  green, 
red,  and  black,  and  richly  ornamented  with  iris  shells.  The  two  lower  heads,  to  the  right  and  left,  are  placed 
against  a  kind  of  screen,  somewhat  resembling  in  shape  the  foot  of  a  goose ;  and  the  projecting  wings  on  each 
side  are  held  from  behind  by  two  small  hands  painted  red.  This  mask  is  wni  at  the  dances  of  the  Bellabella 
Indians,  at  Banks'  Sound,  and  is  called  "Jecoma" 

Fig.  4.  Whale  mask,  or  rather  head-dress,  as  it  is  borne  upon  the  head.  It  is  hollow.  Fig.  4  sho\V!« 
the  arrangement  when  closed,  and  4a  when  open.  The  outside  of  the  head  is  painted  black  and  red,  and  the 
inside  green,  red,  black,  and  white.  Two  strings,  fastened  to  the  ends  of  a  "lick  about  half  a  metre  iu  length, 
open  the  two  flaps,  and  two  others,  i>a8sing  in  through  a  hole  iu  the  r  ^.te,  close  them.  The  lower  jaw  h  movable, 
and  so  are  the  four  long  rays  of  the  dorsal  fin,  and  the   tail,   by  means  of  two  strings 

The  name  of  this  maak  is  "Negetze." 


Clii 


1,11  •     .  -  '»      fvi  ♦  - 


■f  l..,r,l..'.»-'-v.    ^.•    11.11  •!,  


l:  )(;»if.  .fi'M I'" 


PLATE    3. 


Fig.  1.  Convex  mask  of  carved  wood,  painted  green,  red,  and  black.  On  the  forehead,  just  above 
the  nose,  is  a  horn  bending  upward.  The  profile  resembles  the  crescent  moon.  The  lower  jaw  moves  on  a  brass 
hinge,  and  the  mouth  is  lined  within  with  sheet  copper.  The  iris  of  the  eyes  is  represented  by  rings  of  thin 
copper,  and  the  pupil  by  a  piece  of  glass  set  on  a  dark  ground.  The  mask  is  held  by  two  pegs  on  the  inside, 
which  are  seized  by  the  teeth  of  the  wearer,  who  sees  out  of  two  round  holes  under  the  eyes.  This  mask  is  from 
the   KosUmo   Indians  on   Vancouver's  Island,  and   is  called   "  Heilicurale." 

Fig.  2.  Double  mask  of  aearly  spherical  form,  with  a  cover  fitting  it  like  a  shell.  It  is  carved  of 
wood  and  painted  red,  green,  and  black.  Fig.  2a  shows  the  entire  hollow  upper  mask,  or  cover,  representing  a 
human  face  with  closed  eyes,  which  by  means  of  two  strings  can  be  so  closed  rrcr  Fig.  2  that  the  bird's  face 
now  exposed  is  quite  covtvd  over.  The  mask  is  worn  thus  closed,  while  the  wearer  advances  with  slow  strides 
—  partly  because  it  has  no  openings  allowing  him  to  see  —  until  he  stands  before  the  principal  chief,  when  he  lets 
the  outer  face  fall,  and  keeps  on  only  Fig.  2.  Stripf^s  of  bast  fasten  the  mask  to  the  wearer's  head.  The  lower 
jaw  of  the  bii-d-mask  is  movable  by  means  of  a  string  fastened  to  a  wooden  spring  on  the  inside,  by  plucking 
which  the  jaw  is  made  to  open  and  snap.  On  the  lower  jaw  is  a  hu^uiin  face  looking  downward.  This  double 
mask  is   used   by  the  Nouette   Indians,   and   called   "  Kles-lukkom." 

Fig.  3.  Head-dress  for  festivities,  or  chiefs  crovm,  consisting  of  a  strip  of  beaver-skin,  having  a  rayed 
coronet  of  upright  bits  of  wood  and  carved  ornaments,  painted  red.  A  wooden  projection  stands  in  front,  with  a 
carved  face,  painted  black  and  red,  and  inlaid  with  iris-shells.  On  the  side  of  this  are  two  small  faces  in  profile, 
carved  of  wood,  painted  black  and  red  and  inlaid  with  iris-shells,  which  are  sewed  on  beaver-skin.  A  band  of 
whalebone  extending  to  the  crown  of  the  head  serves  to  support  it  on  the  head  of  the  wearer,  while  two  flaps 
of  cotton   stuff  fasten  the  cap  to  the  ears. 

Fig.  4.  A  head  carved  of  wood,  painted  white,  red,  and  black,  and  furnished  with  human  hair.  The 
black  streaks  under  the  eyes,  representing  tears,  are  inlaid  with  mica.  The  head  belongs  to  a  wooden  figure  about 
eighty-five  centimetres  in  height  altogether,  with  movable  fore-arms,  which  serves  as  the  symbol  of  conquered  enemies, 
and  is  carried  around  and  mocked  on  festive  occasions.  Wooden  dolls  of  this  sort  are  found  among  all  the  Fort 
Rupert   Indians.      That  of   which  the  head  is  here  represented   is  from   Nouette,   where   it  is  known   under  the  name 

"  Nietlumkeles." 

Fig.  5.  Wooden  mask  in  the  form  of  an  owl's  head,  painted  brown,  red,  and  black.  The  lower  jaw  is 
movable,   and  so  are  the  eyes,   which   are  attiched  by   means  of   small   rods  of  whalebone. 

This  mask  comes  from  the  Quatsino  Indians,  on  Queen  Charlotte  Sound,  south  of  Cape  Scott;  it  is 
called  "Nakhakjok." 


mmiH 


jBunrwrT™  ■ninugir- 


(,,i  ,.,t,v     V  :..      ^t•"I4.^' 


PLATE    4. 


Fig.  1.  Mask  of  a  cannibal  Indian,  in  the  form  of  a  heron's  or  crane's  head.  It  is  carved  of  wood, 
and  painted  black,  red,  green,  and  white.  The  brown  tuft  and  ruff  are  of  cedar  bast,  and  on  it  is  a  crest  of 
black  feathers  fastened  to  small  rods  of  whalebone.  The  lower  Jhw  is  movable,  and  can  be  drawn  up  against 
the  upper  with  a  string.  Four  small  skulls  hanging  from  the  mask  are  "aid  to  signify  that  tlie  wearer  has  already 
devoured   four   men.      A   bent  slip  of  wood   and   a  cord   serve   to  support   the  mask  in  place. 

Fig.  2.  Wooden  mask  with  human  hair,  painted  red,  green,  and  gray.  The  mask  is  hollow,  and  two 
holes  beside  the  eyes  allow  the  wearer  to  see.  The  nostrils  are  perforated.  This  mask  comes  from  Nouette,  and 
is  called  Jhiomt,  "  strange  face." 

Fig.  3.     Bird   of  wood,   painted   brown,  red,   and   white,   and  partly   covered   with  flakes  of   mica. 

This  bird  is  carried  by  the  chiefs  in  their  dances,  fastened  to  the  hand  by  a  double  elastic  cord.  The 
head  and  wings  are  movable,  and  by  pressing  down  the  tail  the  head  is  raised,  and  the  wings  bent  down  by 
means  of  cords. 

Among  the  Ghimsian  Indians  this  bird  is  called  "La&" 

Fig.  4.  Rattle  of  the  Hametze,  painted  red,  black,  and  brown.  Small  stones  (sometimes  snail-shells)  in 
the  hollow  body  of  the  bird,  which  is  made  of  two  pieces,  make  a  rattling  noise  against  the  sides  when  it  is 
shaken.  Beside  the  bird's  head  at  the  end,  there  is  represented  on  the  belly  of  it  a  fanciful  human  head,  with 
a  bird's  beak,  and  on  the  back  a  human  body  with  a  wolfs  head,  holding  in  its  mouth  a  frog,  which  is  biting 
the   tongue  of  a  bird's  head.      The   native   name  of  this  instrument  is  "Sesftft." 

Fig.  5.  Carved  wooden  staflF,  in  the  centre  a  human  face,  apparently  of  a  corpse,  with  human  hair,  and 
attached  to  the  centre-piece  cwo  Jointed  arms,  fashioned  into  snake  figures,  with  protruded  tongues  and  crests  of 
human  hair.  This  instrument  is  held  by  the  self-torturers  (Hametze)  in  their  hands,  when  they  are  hung  from  a 
tree  by  stiips  of  bast  put  through  the  flesh  of  their  shoulders  and  loins.  It  is  called  "Kantian,"  and  is  used  by 
the  Fort  Rupert  Indians,  sometimes  without  the  hinged  appendages. 


\f>fl  I   11  -  '.ilj 


Lilh  IniuiulvWGiw,.  m  lliill.U.  hi'rijn 


PLATE   5. 


Via.  1.  FefiKh  ..f  a  nie.licine-mai.,  .-.irve.l  -ut  of  hone,  nn.l  inl.ii.l  witl.  iriH-RhellM.  In  the  inid.lle  Ih 
represented   a  hunmn   Hgu.e   m.uh   foreshortened.      The    name    given    it    by    the    Chimsian.,   whose    mediciue-nen    use 

it,   is  "  Habniailck." 

Fi-.  ±  A  niedicine-inan-H  rattle,  carved  in  wood,  and  painted  blue,  red,  blaek,  white,  and  green.  It  is 
.nade  <.f  two  pieces,  fastened  together  with  .-ords,  and  has  pebbles  inside.  On  each  side  a  face  is  represented; 
one   with   a   hooked    beak   bending  into  the  mouth,   while   the   other  holds   a   frog  in    its    mouth.      The    head    has    a 

kind   of  coronet  of  horns. 

Fig.  3.  Carved  wo.  -  clapper,  painted  black  and  red,  and  consisting  of  two  pieces,  both  furnished  with 
springs    of   whalebone  at  the  .      The  sound  is   produced    by    the   two   pieces  clapping  together.      On   the   lower 

piece  is  a  face,  and  under  this  are  two  eyes  and  the  tail  of  an  animal.  On  the  upper  piece  is  a  fantastic  carved 
figure   of  some   animal,   with   the  lower  jaw   resting   upon   a  face. 

Fig.  4.  Rattle  or  hand-<lrum  of  wood,  in  the  form  of  an  owl,  painted  blue,  red,  and  black.  Composed 
of  two  pieces,  with  pebbles  inside.  Upon  the  belly  a  face  is  painted,  and  on  the  back  a  double  eagle,  one  half 
of   which    is   shown  in    the   plate.      The  Chirasians   call   this   rattle   "SesM." 

Fig.  5.  Woman's  hat  of  plaited  roots,  painted  in  blue,  red,  and  black,  with  the  figure  of  a  fantastic 
animal.      In   the  inside   a  coronet   is   woven   in.   which  surrounds   the  head.      Called  "Keit"   by  the   Koskimo   Indians 

of  Vancouver's   Island. 

Fig.  «.  Medicine-n.an's  fetish  made  of  bone.  A  human  figure  with  large  head  hanging  down,  and  bgs 
stretched   downward,   lies  above  the   head   of  an   animal    with   open   jaws.      Origin   the   san.e   as   Fig.    1. 


(  fift.  1    .T't  ) 


PLATE    6. 


Fio.  1.  Large  wooden  figure,  or  "house  idol,"  represeuting  a  naked  man,  his  head  covered  with  a  cap, 
who,  half-kneeling  and  half-squatting,  draws  in  his  arm  to  his  breast,  as  if  about  to  give  a  thrust  or  blow  with 
a  dagger-shaped   club,  of  a  kind   of  which   the   originals,   made  of  stone,   are  in   the  collection. 

Fig.  2.  Large  wooden  figure  of  a  naked  squatting  man.  The  right  arm  is  held  ui)right  from  the  elbow, 
and  the  hand  is  opened  with  the  palm  outward.  This  arm  can  be  removed,  and  replaced  by  one  extended  forward, 
with  closed  hand.  The  mouth  is  opened  as  if  shouting,  svhile  the  face  is  painted  to  imitate  tattooing.  The  anatomy 
of  the  thorax,  and  in  particular  the  indication  of  the  ensiform  cartilage,  are  worthy  of  notice,  as  also  the  not 
unskilful   treatment  of  the    wrist,    though   these  are   not  so  clearly  seen   in   the  photograph. 

Fig.  3.     Large   wooden   figure   of  a  man,  entirely   naked,   except   that   a  painted   fillet   goes  round  lii'-  hcn^ 
The    figure    holds    in    both    arms    a    shield-shaped    plate    with    emblems,   such    as    we    have    in    the    originals,    ukuU- 
fi-om   copper.      This    plate    is    painted    with    blue    stars.      The    head,   which  is  painted   to   imitate    tattooing,   has  eyes 
inlaid.      The   head  is  made  from   a  separate   piece,  and  can   be  taken  off. 


-M^ 


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ktl 


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IMV 


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(    I  iK    I     ■'    ' 


I  i(!    1    "I     ''i*   ^     '••  ) 


PLATE    7. 


Pio.  1.  Model  of  a  woodeu  house- po8t.  A  wolf-headed  figure,  with  claws  for  hands,  sits  iipoii  a  broad 
grinning  human  face.  Upon  this  a  human  figure,  with  the  head  downward,  forms  the  support  for  the  next  principal 
figure,  which  has  a  face  part  human  and  part  animal,  with  l)r(iad  dog's  nose,  and  a  formidal)le  display  of  teeth.  This 
^gure  has  the  arms  upon  the  breast,  and  extends  the  open  ])alnis.  It  has  small  animal  ears,  between  which  sits 
an  eagle  with  similar  ears,  and  a  red  breast,  over  which  sits  a  man  with  a  red  ball  upon  his  head,  holding  the 
eagle's  head  between  his  legs.  The  bodies  of  all  are  reddish  brown,  mouth  and  nostrils  red,  eyebrows,  iris,  and  the 
eagle's  plumage   black;    eyes  and   teeth   in   the   lower   head   and   the   second    principal    figure  are   painted    white. 

Fig.  '2.  Wooden  model  of  a  house-post,  of  singular  and  complex  design.  In  all  there  are  three  principal 
figures  crouching  above  each  other,  but  of  the  middle  figure  only  the  legs  are  visible.  The  lowermost  i)rincipal  figure 
is  a  sitting  eagle,  before  wiiose  breast  are  a  duck  and  a  fish.  Above  is  a  singular  figure  witl.  human  face,  to  whose 
chin  is  attached  a  long  protruding  beak,  on  which  the  creature  holds  its  hands.  In  its  arms  appeur  human  heads  with 
something  like  iiats,  and  two  frogs  crawling  downward.  The  third  figure  has  a  bird's  body  and  a  beak-like  nose, 
and  holds  between  its  feet  a  small  grinning  creature,  which  is  lifting  its  arms.  Upon  the  head  is  a  kind  of  hat,  and 
on  it  two  frogs  back  to  back  (not  shown  in  the  plate) ;  and  hatted  heads  are  on  the  sides.  The  eyebrows  of  ihe 
middle   figure   are   painted  black. 

Fig.  3.  Painted  wooden  model  of  a  house-post.  Three  crouching  human  figures,  with  heads  part  human 
and  part  animal,  form  the  principal  design.  The  lower  one  has  a  broad  nose,  projecting  front  teeth,  and  animal  cars, 
and  between  its  legs  is  a  human  face  l)ordered  with  blue.  A  blue  toad  crawls  up  the  figure.  The  principal  figure 
has  upon  its  head  one  of  those  cylindrical  objects  of  a  blue  color  which  are  placed  on  the  dance-huts,  and  against 
this  the  next  figure,  whose  feet  cannot  be  seen,  leans.  It  has  a  hooked  nose  turning  into  the  mouth,  and  the  ears  of 
an  animal.  The  third  principal  figure  is  squatting,  with  its  hands  on  its  knees,  and  has  a  wolf's  head.  Arms,  legs, 
mouth,  jaws,  nostrils,  and  ear-holes  of  all  are  scarlet ;    eyebrows,  irises,  and  edges  of  the  ears  black. 

Fig.  4.  Large  wooden  eagle,  sitting.  (This  l)elongs  to  the  human  figure,  Plate  (!,  Fig.  !.)  The  head  is 
painted    white,  the  beak   red,  the  feathers  black.      The  mode  of  ti-eatment  reminds  one  of  mediioval  designs. 

Fig.  5.  Wooden  club,  the  long  shaft  of  which  is  entirely  covered  with  fantastic  reliefs.  The  whole  has 
the  form  of  a  large  crocodile-like  reptile  with  three-toed  feet;  the  head,  which  has  long  beaklike  jaws,  forms  the  outer 
extremity  of  the  club.  The  eyes  of  the  animal  are  protruding,  and  from  the  jaws  a  wavy  stripe  run-;  along  the  bii".k 
of  the  club.  On  the  back  of  the  ci-eature  lies  a  man  with  a  giotesque  face  and  great  hooked  nose,  his  hands  lying 
upon  his  breast 


^^ 


^^1 


(  Fife  14.-*      Kiil  5  8.V»  ) 


PLATE    8. 


Pio.  1.  Large  spoon  or  drinkitig-ladle.  The  ImiuUe  is  fonned  of  an  animal  head  with  a  beak  and  conven- 
tional wolf's  ears,  upon  which  is  a  cylindrical  projection,  like  those  of  straw  which  are  placed  on  the  dance-huts. 
The    inside  of  the  heak,  the  ))row,  and  nostrils  are  painted  red. 

Fig.  2.  Large  water-dipper  of  wood,  in  fonn  of  a  ladle,  the  handle  carved  with  a  fantastic  figure.  A 
grinning  face,  part  human  and  part  animal,  sits  upon  a  neck,  from  beneath  the  chin  of  which  grows  a  long  beak, 
which  the  figure  clut'-hes  in  its  hands.  On  the  back  is  a  design  in  low  relief,  showing  two  conventional  hands  and 
eyes,  and  a  sort  of  crown  above.      This  implement  is  called  "  LAson." 

Fig.  3.  Large  drinking  ladle.  The  handle  is  u  whale,  with  its  tail-fin  continued  into  the  bowl,  and 
upright  dorsal  fin. 

Fig.  4.  Large  drinking-ladle.  The  handle  is  a  whale,  which  holds  the  bowl  in  its  jaws,  and  has  a 
high  dorsal   fin. 

Fig.  6.  Wooden  club ;  the  body  of  the  club  carved  to  a  grotesque  animal  head,  which  grins  and 
shows  its   teeth. 

Fig.  6.  Small  wooden  bowl,  with  simple  ornamentation.  Front  and  back  are  alike,  and  show  the 
well-known  eye  pattern. 


:^^!2t>*' 


PLATE    9. 


a 


Via.  1.  Large  vvoodeti  troutjli.  Tlie  eiidw  arc  ornaniented  in  relief,  witli  faces  part  liuiiian  and  part 
animal,    srrinniiig,    with    protruded    tunjines,    re^^tillf.'   upfni    the   hands. 

Fie.  2.  Large  wooden  vessel  or  grease-pot  in  tlie  form  of  aii  animal.  The  body  of  t)ie  creature  is 
roundetl,  and  hollowed  out  with  nn  opening  on  the  o.-tck  ;  wlnie  the  feet  and  tail,  rudely  fashiuneti,  serve  for  the  *u]>- 
portt".  The  ontstretched  head  hol<l-  in  its  jawn  an  Indian,  with  his  hand  thrust  into  his  mouth  and  his  feet  drawn 
up;    on  the  rim  of  the  vessel  is  a  jjaiuted  pattern. 


!■• 


10 


(  hi5  :  »-■■•> 


PLATE    10. 


Fio.  1.  Quadrangular  vessel  for  catitif^  from,  or  for  lioliliiisj  fat.  Ft  is  of  wood;  the  huliriiif^  sides  show 
carvinp  in  relief  with  a  design  of  eyes,  etc.,  on  front  and  hack.  I'nder  this  is  a  grinning  human  face.  Both 
sides    are    ornamented    alike;    and    the    middle   of  the    ornament   is   an    eagle's    head. 

Fig.  '?.  Hoat-shaped  vessel  of  wood.  The  margin  is  ornamented  with  inlaid  teeth,  and  the  front  and 
back  with  the  pattern  so  frequeutly  met,  of  grinning  heads  of  men  and  animals.  The  sides  are  oi'namented 
with   simple   stripes. 

Fig.  ;i.  Quadrangular  bowl  of  wood.  Front,  back,  and  Hanks  decorate<l  witii  a  pattern  of  eyes,  ete., 
but  on  the  front  and  back  two  human  faces  are  added ;  while  on  the  sides  are  two  faces,  a]>parently  of  animals, 
in   proHle. 

Fig.  4.  Large  (|nadrangular  bowl  of  wood.  The  margin  'i  decorated  with  teeth,  and  in  front  and  l>ack 
is   the    usual    ornament,    with    a  grinni.ig    human    face.      The    sides   have   a    feather   of   stripes    at    the    ends. 

Fig.  i").  Hoat-shaped  liowl  of  wood.  'I'lie  front  iirotrudes  and  shows  an  animal's  head ;  the  back,  the 
claws    of  some   animal.       'I'lie    whole    vessel    is   richly    decorated,    and     has   a   design    of    wings   at    the    flanks. 

Fig.  ti.  Small  boat-shaped  bowl  of  wood.  Rather  coai-se  workmanship.  The  front  shows  an  animal's  head, 
and    the    back    the    legs    with    projecting   claws. 

Figs.  7,  8.  Boat-shaped  bowl  of  animal  design,  richly  carved  of  wood.  The  front  is  an  aiiimars  head, 
the    back    shows    two    feet    with    claws,    and    the    fore-feet    are    carved    on    th(!  sides    of    the    bowl. 

Fig.  !».  Wooden  drinking-bowl  of  grotewpie  form.  This  vessel  is  designed  to  represent  a  man  lying 
on  his  back,  whose  open  iibdomen  forms  the  hollow  of  the  vessel,  while  the  gaj)ing  mouth,  and  the  hands 
holding  cup.s,  show  plaiiils  the  w:  of  the  bowl.  'i'he  deeply  Minken  eyes  .-iccoiil  well  with  the  design.  The 
vessel  is  called  "  (Sk(dolech,"  and  serves  at  great  feasts,  when  liowls  of  this  kind  are  u-*ed  for  drinking  melted  fat. 
It  comes   from    Fort   Rupert. 


( y'lt  1  «-'■»   I  ig  »,  10  •.*.( 


PLATE    11. 


Finn.  1,  -'.  Boat-shapeil  eatin^-liKwl  of  wimmI.  The  Nides  of  the  Ixnvl  show  ii  design  in  relief.  In  front 
and  reiir,  under  tlie  projecting  ends  of  the  Kowl,  whieli  arc  lulorned  with  conventional  faces,  of  which  two  long 
eye.s  and  a  wide  mouth  are  tolerably  distinguishable,  are  liroad  human  faces  with  lieak-like  noses,  curving  into  the 
mouth,    while   at    the   sides   they    pass   int<t    round    ornaments    represtsnting   the   ears. 

Figs.  .'{,  4.  Katiiig-l)owl  of  horn,  the  bulging  sides  ailorned  with  figures  in  relief.  In  front  is  a  round 
hunntn  face,  with  a  singular  coronet,  upon  a  body  which  forms  the  bottom  of  the  vessel.  The  two  arms,  with 
three-tinge  red  hands,  stretch  upward  and  forward  on  each  side  of  the  head.  On  the  back  is  a  small  grinning 
animal    head,   nhowing   the    tongue,    and    with    arms   stretching    backward. 

Fig.  5.  Kating-bowl  of  horn,  with  a  rich  ornament  in  relief,  representing  a  swinuning  water-fowl.  The 
head  forms  the  handle;  the  l)ody,  in  front,  displays  a  figure  with  hooked  nose  bent  into  the  mouth,  and  a  broad 
face  resting  in  clawed  hands.  Above  is  a  human  head  with  an  animal's  cais,  l)ent  backward,  and  a  broad,  flat- 
nosed    face,   under   which    are    webbed    and    three-toed    feet.      On    the   side    there   seem    to    be    wings. 

Fig.  ♦>.  Woo  a  eating-bowl,  composed  of  two  animal  heads.  The  front  is  the  head  of  a  sea-lion,  the 
back   a   hawk,    out   of   whose    beak   comes    the   tail    fin    of    the   sea-lion. 

Figs.  7,  H.  Wooden  eating-bowl,  ornamented  on  the  sides.  On  front  and  back  are  human  figures  in 
low  relief,  who.se  heads,  in  full  relief,  partly  animal,  part  human,  reach  over  the  margin  of  the  vessel,  and  grin  and 
show    their   teeth   at   each    other. 

Figs.  »,  UK  Wooden  drinkingbowl,  used  at  great  feasts.  The  liody  of  the  bowl  is  the  figure  of  an 
animal,  whose  o|)en  back  is  the  mouth.  The  eyes  are  formed  of  inlaid  white  and  red  [learls;  and  the  sides  and 
tail  of  the  animal,  which  seems  to  Itc  a  whale,  are  ornamented  with  large  glass  beads.  The  tail-Hii  has  a  grotesque 
face  in  relief,  with  a  pearl  for  the  nose.  Under  the  fish  an?  two  men,  which  serve  as  feet  to  the  bowl.  In  this 
design,  the  whale  represents  the  chief,  and  the  men  that  support  him  aie  his  tribe.  It  is  cjdled  "Slokolech," 
and   comes  from   Fort  Rupert. 


i   : 


(•Ml 


PLATE    12. 


Bear-ftkiu,   worn   at   festive  dances ;    tie   head    fashioned   into   a   mask. 


i;i 


PLATE    13. 

Hiindsoiiir  lilankt't,  from  tin-  hiiir  of  tin;  momit.aiii  goat,  with  long  fringex.  The  Chileat  ImliiiiiM  nvc 
celeln-ated  for  tliis  nmimfnctiin!.  The  I'tntrf  of  the  lihiiiket  sliows  a  rioli  piittern  of  sarinus  (•oK)rs,  stiiToiiiultMl  with 
a  stripe  of  letnoii  yellow,  and  one  of  liliick.  Tlie  siilc  designs  correspond  well  with  tlie  centre.  The  centre  has 
broad,  grinning,  eonvi?ntionul  liunian  faces,  and  aliove  is  a  large  animal  face  over  white  ilnw-  The  ci-ntre  of  all  is 
a  white  huniun  face,  with  a  dark  one  over  ';  ,  'ind  to  the  right  and  left  of  the  white  face  are  heads  in  pi'olile, 
with  owls'  lieads  in  their  jaws.  Black,  ieiuuii  _,  ■  dow,  and  light  Mue  are  j)ieasingly  co!nl>ined  in  the  whide.  The 
eiden  show  ornaments  of  similar  character  in  tiie  same  colors,  and  on  each  an  animal's  head  in  ]>rotile  looking 
toward  the  centre  ia   very   cuUHpicuuua. 


The    local    notices   and  statements  in   lii>-se  descriptions    of    tie'    |iliite>    liave    lieen    taken    as    tlie\    occiirred   in 
rlie     l**t«i"H    of    the    travellers        It    is    possildc    that.    <>*i    more    con;plete    investigation,    some    of  th^at-    may    need    to    lie 


(  Fifi.  1  .Vb! 


